DOSSIER

THE PRESENT CRISIS

IN THE CHURCH
ASS CONSIDERED
ONSIDERED AT AN EXPERT
AT AN XPERT
MEETING ON CLERICAL
EETING ON LERICAL SEXUAL
EXUAL
MISCONDUCT WITH MALES
ISCONDUCT WITH ALES
(SEPTEMBER
EPTEMBER 24-26, 2018) IN
IN
NAPLES , F LORIDA
APLES LORIDA

Jesus the Good Shepherd, on the baldacchino of the altar of the Basilica of St. John Lateran
DECEMBER 2018 INSIDE THE VATICAN 17
 INTRODUCTION
n BY PROF. JANE F. ADOLPHE, AVE MARIA SCHOOL OF LAW, NAPLES, FLORIDA, CONFERENCE ORGANIZER

I
n 2018, media reports concerning clerical sexual abuse in It was organized by the International Center on Law, Life,
Chile, Honduras and the USA raised new issues. In Chile, the Faith and Family on the following theme “Sexually Aggressive
allegations of three seminarians that they were sexually abused Behavior toward Pre- and Post-Adolescent Males, including Sem-
by priests were substantiated by the Apostolic Investigation com- inarians and other Adults, by Catholic Clergy: Prevention, Evalu-
missioned by Pope Francis and by at least one Chilean Court.1 In ation, and Responses.” The group gave particular attention to the
Honduras, about 50 seminarians complained of an active homo- need to protect young men under the spiritual care of Catholic
sexual culture in their seminary and an auxiliary bishop resigned clergy. The group was, of course, aware of other forms of clerical
over allegations which included sexual activity with seminari- misconduct, such as women religious being sexually abused by
ans.2 In the United States, the priest Theodore McCarrick (later priests.14 The group thought, however, that sexual sins and crimes
promoted to bishop, archbishop and cardinal) was accused of hav- against males by Catholic clergy merited special attention in light
ing sexually abused two male minors (11 and 16 years old), of of the McCarrick scandal and other recent revelations. The ab-
sexually molesting seminarians while a bishop, and, as a cardinal, stracts printed here represent an overview of the proceedings of
of having used his influence to promote clerics of like mind on this meeting. (Abstracts for a few of the presentations are not in-
issues of sexual morality.3 Indeed, McCarrick, who resigned in cluded here.) The complete papers will be published in book form
July from the College of Cardinals, has in 2019.
become the embodiment of clerical cor- At the beginning of the meeting, the
ruption, not unlike Johann Tetzel, a 16th Pontifical Commission for the Protection
century German Dominican friar whose of Minors provided a written message
name has become synonymous with the that encouraged the participants in their
corrupt sale of indulgences.4 efforts. Monsignor Robert Oliver, Secre-
In sum, three situations have revealed tary of the Commission, in a letter dated
with new urgency: 1) the sexual abuse of September 20, 2018, wrote: “May I ask
minors, largely adolescent males, by some that you communicate the following
clerics, including bishops, some even thoughts to the participants: I offer all of
bearing the honorary title of cardinal5; you gathered together for this conference
2) the sexual molestation of seminarians; In Honduras in 2018, about 50 seminarians complained of greetings from the Pontifical Commis-
and 3) the tolerance, and in some quar- an active homosexual culture in their seminary in sion for the Protection of Minors. We
ters, acceptance, of homosexually active Tegucigalpa, the capital. The diocesan auxiliary bishop, look forward very much to the outcome
Juan José Pineda, resigned in June
priests and bishops, and promotion of the of this conference, which will surely con-
same into positions of authority. tribute to the mission entrusted to us for the safeguarding of chil-
Pope Francis and his advisors decided to summon all the pres- dren and vulnerable adults in the Church. As our Members have
idents of the national bishops’ conferences of the world to come often discussed, we hope to be a resource for local Churches who
to Rome for a “summit” from February 21-24 to address this cri- are yet developing their safeguarding structures, but also to be a
sis. The common denominators of the events in Chile, Honduras bridge for them with their sister Churches in the sharing of best
and the US listed above are the violations of chastity (to which practices in the protection of minors. Conferences such as yours
all members of the Church are called, see CCC 2337-2359) , and 6 are instrumental in furthering this mission and I thank you, on
of perpetual continence (to which all clergy are called, see can. behalf of all our Members, for your important efforts in this re-

The keynote address by Susan Mulheron, Chancellor for

277.1, CIC)7. Therefore, the question of celibacy (the chosen re-
solve not to enter marriage — a duty to which priests in the Latin
Church are called) is not relevant to such situations (see can. 277.1,
CIC).8
Pope Francis has emphasized other common aspects, namely
“abuse of authority and conscience”9 and the existence of a “cul-
ture of abuse and cover-up”10 fostered and maintained by the ide-
ology of “clericalism” that uses silence, secrecy, and mendacity
as tools to protect offending clerics and in certain cases “cliques”11
of clerics committed to “duplicitous”12 life styles.
After Pope Francis this summer asked Christian scholars affil-
iated with “responsible centers of higher education” to provide a
truthful, lucid, and strategic “promotion of a culture of care and
protection,”13 a meeting of experts was convened September 24-
26, 2018 at Ave Maria School of Law in Naples, Florida.
18 INSIDE THE VATICAN DECEMBER 2018
gard.”
Canonical Affairs for the Archdiocese of Saint Paul and Min-
neapolis, offered a 10-point framework for a realistic approach in
canon law to addressing clerical sexual aggression against minors
and adults which she described as cultural, institutional, and sys-
temic with an emphasis on the need to: 1) recognize global and
local expressions of the Catholic Church and canon law; 2) un-
derstand the harmful effects of sexually aggressive behavior and
the disparate cultural approaches; 3) place universal law within
its context understanding the broad discretionary authority of bish-
ops; 4) note the refusal or inability to use canonical remedies in
the decades following Second Vatican Council; 5) identify the
cultural, institutional, and systemic issues embedded in canon law
and therefore the need to address them; 6) recognize the compet-
 Panel III took up considerations in the area of health, poli-
ing rights and obligations in cases of clerical sexual aggression; fective mechanisms for the reporting of clerical misconduct.

sociology, and pastoral care. Author Dale O’Leary present-

7) increase awareness of the nature and harm of clerical sexual

concerning same-sex attraction. Rev. D. Paul Sullins, Pro-

aggression and clericalism as a contributing factor; 8) appreciate tics,
the emerging needs and the necessary responses required in canon ed data
law to provide effective tools; 9) the need for bishops at the dioce- fessor Emeritus at Catholic University of America, studied the
san and episcopal conference levels to develop their own stan- correlation between increases in numbers of priests self-identify-
dards and methods of enforcement; 10) the missing accountabili- ing as homosexual in the Catholic Church and the rise of sexual
ty structures for bishops and obstacles to their creation. assaults against adolescent males, understanding that not ever

Philip Bochanski, Executive

The remainder of the meeting was divided into various panel cleric with same-sex attraction or self-identifying as homosexual

Panel I Terrence O’Leary

discussions. has sexually abused children. Rev.
put the discussion into context. Director of Courage International, gave an overview of the ap-

to the 1986 Letter to Bish-

addressed the issue of sexual abuse of children in other contexts proach of the Courage Apostolate for the pastoral care of persons

ops of the Catholic Church on the Pastoral Care of Homosexual

to draw a reasonable comparison of the incidence of child sexual with same-sex attraction with reference

Persons
abuse between the Catholic Church and other major institutions

Daniel Mattson
in the United States, not to soften the responsibility of Catholic of the Congregation for the Doctrine of the Faith16, while
Church, but to have a realistic sense of the wider societal afflic- author discussed the thought of Rev. James Mar-
tion. He concluded, among other things, that “the problem of sex- tin on the pastoral care of the same underlining how Martin’s ap-

including both churches and public schools.” William Doino pre- Judith Reisman, Professor at Liberty University, critiqued
ual abuse of minors is epidemic in all facets of American society proach has failed to respect the same 1986 document.

sented an overview of the situation in Chile, Honduras, and the the John Jay studies commissioned by the USCCB and concluded

Robert Moynihan,
United States (the McCarrick case and the Penn- that five socio-historical phenomena were either

Inside the Vatican,

sylvania Grand Jury report). ignored or glossed over by the drafters, each of
founder and editor of focused which: 1) contributed to the creation of “an envi-
on the statements of former Nuncio Archbishop ronment in which mass child sexual abuse could
Carlo Maria Viganò. He argued that the allega- occur and flourish in the Church as in society at

Panel II
tions are worthy of a further investigation. large” and 2) was “critical to understanding “the

Robert Fastiggi,
discussed a number of issues of rele- causes and consequences of the global child sexu-

Dawn Eden Goldstein gave an

vance to Church culture. Profes- al abuse pandemic of which priest abuse is but one
sor at Sacred Heart Major Seminary, spoke about component.”
Church teachings on perpetual continence and overview of her published books dealing with heal-

ern Rites. Susan Mulheron took up the issue of Author and scholar Geoffrey Strickland pre-
celibacy of clerics in the both the Latin and East- ing sexual wounds.
Johann Tetzel, a 16th century
German Dominican friar whose
Church structure and bishop accountability high- name has become synonymous sented an overview of the dangers associated with
lighting the challenges associated with the goals with the corrupt sale of indulgences the internet within the context of the lobbying move-

by Rev. Fortunato Di Noto,

and principles and initial steps in a plan that had been announced ment promoting adult-child sex. This presentation correlated well
by the United States Conference of Catholic Bishops (USCCB), with the written overview presented
on 16 August 2018: “(1) an investigation into the questions sur- founder and President of “Meter Onlus” in Italy, who pioneered
rounding Archbishop McCarrick; (2) an opening of new and con- efforts to fight the sexual abuse of children on-line by collaborat-
fidential channels for reporting complaints against bishops; and ing with state authorities, providing courses on prevention and
(3) advocacy for more effective resolution of future complaints,” protection, and preparing annual reports on the growth of internet

Panel IV addressed legal issues in canon law, civil law, and

all pursued “according to three criteria: proper independence, suf- child pornography. 17

law. Mark Bonner, Professor at Ave Maria School

ficient authority, and substantial leadership by laity.”15 Follow-
ing the conference, she updated her findings in light of the four international
proposals on the agenda of the November 18, 2018 meeting of of Law, gave an overview of the criminal laws in the United States
the United States Conference of Catholic Bishops: 1) a third-par- pertaining to sexual aggression against minors and adults, includ-
ty reporting system; 2) restrictions on bishops removed or re- ing criminal RICO actions namely those filed by the federal gov-
signed because of clerical sexual misconduct; 3) a Code of Con- ernment under the United States federal Racketeering Influence
duct for bishops; and 4) a full investigation into the situation in- and Corrupt Organizations Act (RICO), 18 U.S.C. Sections 1961-

Piotr Mazur kiewicz, Kevin Govern

volving Archbishop McCarrick. 1968 (1970). Due to prior work commitments, Professor Bonner

Wyszyński
Rev. Professor at Cardinal Stefan could not complete an article, however, Professor
University, in Poland, discussed internal and external has submitted an article giving a similar overview in which, he

Sean Kilcawley,
factors contributing to the sexual abuse crisis within the Catholic promotes restorative justice in the United States context through
Church, while Rev. Director of the Office of the establishment of forums for “listening and sharing, through
Family Life, in the Diocese of Lincoln gave an overview of the stories and prayer, for dioceses supporting healing and reconcilia-

Timothy Lock Brian Scarnecchia, Professor at Ave Maria School of Law,

problems associated with seminarians who struggle with compul- tion within the bounds of the law and in the light of the Gospel.”
sive sexual behaviors. Psychologist Dr. addressed
the topic of assessment and treatment of clerics for sexual mis- presented on tort liability and gave an overview of issues and
conduct and related issues. He recommended the creation of ef- problems pertaining to claims: 1) that bishops are liable for the
DECEMBER 2018 INSIDE THE VATICAN 19
 DOSSIER SEXUAL ABUSE IN THE CHURCH
harm done to them by priests within their
vicarious liability (respondeat superior),
diocese under theories of tort liability —
institutional breach of fiduciary duty and
organizational negligence; and 2) that the Holy See
(the Pope), a foreign sovereign generally immune from lawsuits,
might be held liable for clerical sexual abuse in Catholic dioceses
in the United States under the tortious acts exception to the For-
Canonist and civil lawyer, Patricia Dugan offered the per-
eign Sovereign Immunities Act.
spective of a practitioner who has defended priests accused of
sexual abuse in both canon and civil law trials. She discussed the
ramifications flowing from the differences in approach between
secular lawyers and canon lawyers who have been advising bish-
ops underlining that the former tend to urge bishops to protect
bishops to respect canon law. Ron Rychlak, Professor at the Uni-
their finances from civil liability, while the latter tend to advise
versity of Mississippi, discussed international law, in particular,
the meaning of torture according to the Convention Against Tor-
ture and how the Committee Against Torture, set up under the
treaty, has erroneously interpreted the definition of state-spon-
sored torture to include private acts of clerical sexual abuse. This
was done during the reporting process that involved the presenta-
tion of the Holy See’s Initial Report.
Finally, through the lens of current laws and policies (e.g.,
2011 Circular Letter from the Congregation for the Doctrine of
the Faith,18 the Statute of the Pontifical Commission for the Pro-
tection of Minors,19 and the 2016 Apostolic Letter of Pope Fran-
cis, “A Loving Mother”20), the undersigned offered recommen-
dations for the protection of an expanded group of persons and of
certain measures to increase respect for the dignity of the sacra-
ments, in particular the Holy Eucharist, understanding that the
situations under consideration in Chile, Honduras, and the USA,
not only cause violence to minors and persons under the spiritual
care of clerics (e.g., seminarians), but also besmirch what is holy
and constitute a sacrilege.
In an effort to build upon the discussion at the expert meeting,
FOOTNOTES
additional experts were approached to offer contributions to the
1. William Doino, Jr., “Hope and Anguish: It was meant to be
versial journey of Francis’ pontificate,” Inside the Vatican, Febru-
a visit of healing and hope, but soon turned into the most contro-
oning in Chile as Sex Abuse Scandal Widens,” New York Times,
ary 2017; See also Pascale Bonnefoy, Catholic Church Faces Reck-
31 July 2018
Homosexual Misconduct,” National Catholic Register, 25 July
2. Edward Pentin, “Honduran Seminarians Allege Widespread
2018
Who wanted to be Priests. Then he became a Cardinal, New York
3. Laurie Goodstein and Sharon Otterman, He Preyed on Men
Times, 16 July 2018.
4. See e.g., William McGurn, When the Cardinal Sins, WSJ
Opinion, 30 June 2018.
5. Raymond Arroyo of EWTN, The World Over, Interviews
Cardinal Müller, former Prefect of the Congregation for the Doc-
trine of the Faith, October 4, 2018.
6. See also Ephesians 5:5-7; Galatians 5:16-21; Revelation
20 INSIDE THE VATICAN DECEMBER 2018
book. Mary Healy, Professor at Sacred Heart Major Seminary,
has prepared a rich study on biblical sexual morality. She under-
lines that “the Church’s teaching on homosexuality, like all Catholic
moral teaching, cannot be adequately comprehended or defended
without understanding its foundations in Sacred Scripture. When
understood properly, the biblical texts concerning homosexuality
not only provide clear moral guidance but also show why God’s
Author Russell Shaw has returned to the theme of clericalism
plan for human sexuality is truly good news.”
defining it as “an attitude, a state of mind, present among lay peo-
ple as well as the clergy, that takes for granted the superiority of
the clerical state to all other states of life and regards the clerical
vocation as normative for all other vocations.” He argues that
“[c]lericalism is not the cause of sexual abuse by priests but it is
related to it inasmuch as it provides a social context in which
abuse by clergy is more likely to occur and more likely to be cov-
Suzanne Mulrain, Faculty member of the School of Theo-
ered up by Church authorities.”
logical Studies, Saint Charles Borromeo Seminary, has offered a
study of the formation of seminarians for consecrated celibate
chastity in which she gives an overview of relevant formational
documents and underlines, among other things, that “if personal
interactions and relationships involve the whole person, although
not their whole identity, then similarly sexual attractions and in-
John Czarnetzky, Professor at the University of Mississippi,
teractions should not be viewed as a person’s identity.”
has provided an overview of how bankruptcy courts in the United
States have proceeded in previous bankruptcies involving Church
entities “in order to identify why the bankruptcy solution has been,
on the whole, successful,” while warning that the “next wave of
tort liability facing Catholic dioceses” might not be that positive.
Special thanks go to President and Dean of Ave Maria School
of Law and to my administrative assistant Mrs. Nohemi Athanas
of Law for holding the meeting at the campus of Ave Maria School
and others, including Suzanne Mulerain, as well as Roger Kiska,
Esq. who moderated the meeting, and finally, to Mr. Leonard
Leo for his moral support and assistance in raising the necessary
funds to organize and run such events.m
21:5-8; Revelation 22:14-16; Matthew 15:19-20; Matthew 5:27-
30; 1 Corinthians 6:9-20; Colossians 3:5-6; 1 Thessalonians 4:1-8;
1 Timothy 1:8-11; Hebrews 13:4; Leviticus 18:22; Leviticus 20:13;
Genesis 19; Romans 1:1-18, and 1 Timothy 1:8-11.
7. One exception would be the married priests who have come
tion Anglicanorum Coetibus, Providing for Personal Ordinariates
from the Anglican Church. See for example, Apostolic Constitu-
for Anglicans entering into full communion with the Catholic
Church, 4 November 2009. Married permanent deacons are also
not obliged to observe continence according to the Memorandum
of 31 January 2012 from the Committee on Clergy, Consecrated
Life and Vocations and the Committee on Canonical Affairs and
Church Governance of the United States Conference of Catholic
Bishops in accordance with a clarification received from the Pon-
tifical Council for Legislative Texts on the issue.
nence,’ ‘celibacy,’ and ‘chastity, In the Light of the Law: A Canon’s
8. See also the discussion by Ed Peters, My Q & A on ‘conti-
Lawyer’s Blog,’ January 15, 2015.
 9. See, e.g., Pope Francis, Letter to the People of God in Chile
10. Ibid.
31 May 2018, Catholic News Agency, 5 June 2018.
11. Pope Francis, Presentation of the Christmas Greetings to
the Roman Curia, December 21, 2017. (“This is very important
for rising above that unbalanced and debased mindset of plots and
small cliques that in fact represent – for all their self-justification
and good intentions – a cancer leading to a self-centeredness that
also seeps into ecclesiastical bodies, and in particular those work-
ing in them. When this happens, we lose the joy of the Gospel, the
joy of sharing Christ and of fellowship with him; we lose the gen-
erous spirit of our consecration (cf. Acts 20:35 and 2 Cor 9:7)”);
12. See 2338 CCC (“The chaste person maintains the integrity
of the powers of life and love placed in him. This integrity ensures
the unity of the person; it is opposed to any behavior that would
impair it. It tolerates neither a double life nor duplicity in speech.”);
Double Life,” Catholic News Agency, 15 September 2018.
Hannah Brockhaus, “Pope Francis Warns Priests Against Living a
13. See footnote 9, supra.
Too reaches Vatican as nuns denounce abuse from priests,” The
14. See, e.g., Nicole Winfield and Rodney Muhumuza, “#Me
INSTITUTIONAL CHILD ABUSE IN THE U.S.
CATHOLIC, PROTESTANT CHURCHES AND PUBLIC SCHOOLS
n BY TERRENCE O’LEARY
I
t is fair to say that the sexual revolution and its attendant by-prod-
uct of addictive internet pornography have contributed substan-
tially to an epidemic of child sexual abuse in the United States in
all corners of society, not just in the Catholic Church. It is informa-
tive to view Catholic clergy sexual abuse of minors in the context of
the wider problem as seen in all major institutions including Protes-
tant sects and the public schools. The purpose of this document is to
attempt to draw a reasonable comparison of the incidence of child
sexual abuse between the Catholic Church and other major institu-
tions in the U.S., not so much to soften the harsh reality of our prob-
lem, but to have a realistic sense of the wider societal affliction. At
the outset of this discussion we should caution that while there is no
omnibus research by other institutions of the scope and depth of the
NCCB’s 2004 and 2011 studies by the John Jay College of Criminal
Justice (JJR), there are some statistically reliable data from which
SEXUAL ABUSE IN THE CATHOLIC CHURCH
some comparisons may reasonably be drawn.
Although most readers are no doubt familiar with the John Jay
findings, the following key findings, excerpted from the 2004 JJR
study (“Nature and Scope”) will serve as background for our compar-
isons. The total number of victim allegations of abuse in the mea-
sured period (1950-2002) was 10,667, involving 4,392 priests.
The number of accused priests represents 4% of U.S. Catholic
clergy (109,694). Some 78% of victims were between the ages of 11
and 17. About 81% of victims were male, and 44% of accused priests
were ordained prior to 1960. Abuse peaked in the 1980s. The peak
was 1985 — 80% of cases were prior to 1985.
In the following comparison, there are valid data which give us
the basis for a legitimate comparison with Protestant churches (Moy-
Associated Press, 27 July 2018
15. United States Conference of Catholic Bishops, “President
of U.S. Bishops’ Conference Announces Effort that Will Involve
Laity Experts, and the Vatican as U.S. Bishops Resolve to Address
Moral Catastrophe,” 16 August 2018.
16. Congregation for the Doctrine of the Faith, Letter to Bish-
ops of the Catholic Church on the Pastoral Care of Homosexual
Persons, 1 October 1986.
dophilia fight optimistic about Italian Church,” Crux, 14 Novem-
17. Claire Giangravè, “Italian Priest and Pioneer in anti-pe-
ber 2018.
18. Congregation for the Doctrine of the Faith, Circular Letter
to Assist Episcopal Conferences in Developing Guidelines for
Dealing with Cases of Sexual Abuses of Minors Perpetrated by
19. Chirograph of His Holiness Pope Francis for the Institu-
Clerics, 3 May 2011.
tion of a Pontifical Commission for the Protection of Minors, 22
March 2014 and Statutes of the Pontifical Commission for the Pro-
tection of Minors, 21 April 2015.
20. Pope Francis, Apostolic Letter issued motu proprio, As a
Loving Mother, June 4, 2016.n
er, William, “Child Sex Abuse by Protestant Clergy,” Binghamton
Press & Sun Bulletin, August 27, 2007).
SEX ABUSE IN PROTESTANT CHURCHES
There are approximately 220,000 Protestant churches in the U.S.,
of which 165,000 (75%) are insured by three major carriers (Guide
One, Brotherhood Mutual, and Church Mutual). Fortunately, there
are hard data in the form of actual insurance claims made by victims
to the three companies. The total number of claims by victims over
the decade of 1991-2000 averaged 335 per year. However, if we ex-
trapolate the 335 to include the 25% of churches with unreported
claims, the yearly average would increase to 447 claims per year, or a
decade’s total of 4,470.
During the same decade, as measured by JJR, 2004, there were
only 520 accusations of priests, or an average of 52 per year (versus
447 among Protestant churches). This obviously reflects the strong
remedial steps taken by the Church after the Boston scandal.
Remarkably, this methodology suggests that the Protestant sex
be as much as 8 times greater than the Catholic problem. The major
abuse problem (at least since the Catholic abuse peak of the 80s), may
difference is that 70% of the Protestant victims were female, while
81% of the Catholic victims were male. Another way to make a com-
parison is to extrapolate the 447 yearly Protestant claims and take
them back to 1950 so as to make the measured periods match (John
Jay versus Protestant claims, 1950-2002). In this example there would
be an estimated total of just over 23,000 Protestant abuse cases, ver-
sus the Catholic total of 11,000 for the same 1950-2002 period. In
short, the Protestant problem would be more than double the Catholic
problem. The 52 year comparison (11,000 Catholic abuse cases ver-
sus 23,000 estimated Protestant cases) is probably reasonable since
DECEMBER 2018 INSIDE THE VATICAN 21
 DOSSIER SEXUAL ABUSE IN THE CHURCH
there are twice as many Protestant church
members as Catholics and several times as
many churches (220,000 Protestant church-
es versus 17,000 Catholic churches). In the
10-year comparison above (1991-2000, the disparity show-
children experienced some sort of physical sexual abuse in the decade
of 1991-2000.” Although she decries the paucity of statistically reli-
able data on the subject, she was later able, through her secondary
analysis of the only reliable nationwide survey (American Associa-
tion of University Women, “Hostile Hallways,” 2001) to estimate that

by priests.” According to Jon E. Dougherty in Newsmax.com, April 5,

ing an 8 times larger Protestant problem than Catholic problem may
reflect more recent action by the Church to tackle its difficulties,
whereas there does not appear to be a sense of urgency about sex
abuse among Protestant churches. (There are exceptions, such as the
grandson of the Reverend Billy Graham, who is calling attention to
the problem in evangelical churches).
Professor Charol Shakeshaft, PhD, a Hofstra University researcher
and the leading authority on sexual abuse in public schools, was com-
“the physical abuse of students in schools is likely 100 times the abuse
2004, she also opined that the public school single-decade problem
“compares with about five decades of cases of abusive priests.” Her
analysis involved a survey of over 2,000 “abused” students in grades
8-11, almost 70% female (consistent with the Protestant church find-
ings). We may trust the research skills of Shakeshaft but at the same
time exercise caution in forming conclusions because she states that

Caroline, Education Week, March,10, 2004)

missioned by the U.S. Department of Education to study the problem. “educator sexual misconduct is woefully understudied.” (Hendrie,
(Shakeshaft, 1994, 1995, “Educator Sexual Misconduct”). Ms. Shake-

2004 issue of Education Week titled “Sex Abuse By Educators Is Scru-

shaft, according to an article by Caroline Hendrie in the March 10, Despite our caution, it appears that the problem of sexual abuse of
minors is epidemic in all facets of American society including both
tinized,” stated in her report that in public schools as many as “290,000 churches and public schools.m

THE VIGANÒ CASE: A SPECIAL COMMITTEE IS

NEEDED TO INVESTIGATE HIS ALLEGATIONS
n BY ROBERT MOYNIHAN

W
ith several “open letters” forehand to Italian journalists Mar-
this year, Italian Arch- co Tosatti and Aldo Maria Valli.
bishop Carlo Maria Vi- Essentially, Viganò denounces
ganò, retired papal nuncio to the Rome’s protection of the American
United States (2011-2016), sparked Cardinal Theodore McCarrick,
an unprecedented, emotional debate a homosexual predator who was
within the Catholic Church con- forced to resign from the College
cerning decades of sexual miscon- of Cardinals in July.
duct and molestation by Catholic Viganò explains that two Nun-
priests. cios to the United States before him,
Essentially, Viganò’s alleged that both of whom died prematurely,
the Church’s hierarchy has for Archbishop Gabriel Montalvo
decades knowingly “covered up” (from 1998 to 2005) and Archbish-
clerical sexual misconduct and sug- op Pietro Sambi (from 2005 to
gested that dramatic action needs to 2011), “did not fail to inform the
be taken to end a “culture of Holy See immediately, as soon as
coverup” and protect young people they learned of Archbishop McCar-
from sexual abuse in the future. rick’s gravely immoral behavior

11-page Testimony was published in

On August 26, 2018, Viganò’s with seminarians and priests.” But

the Italian newspaper La Verità. It

no one in Rome reacted, he says.
The lack of action by Pope Fran-

ing sphere by the National Catholic

was published in the English-speak- cis, though (allegedly) knowing of

Register, Life Site News and EWTN.

McCarrick’s gravely immoral be-
havior, Viganò adds, is so grave, so

published by Infovaticana, and in

In the Spanish-speaking zone, it was opposed to the Pope’s own stated
policy of “zero tolerance” for cler-

L’Homme nouveau under the title

the French-speaking zone by
“To free the Church from the fetid
swamp in which she is mired.” Vi-
ganò also gave this document be-
22 INSIDE THE VATICAN DECEMBER 2018
Archbishop Carlo Maria Viganò, appointed nuncio to the United
States on October 19, 2011, retired in 2016
ical sexual abuse, that, Viganò con-
cludes, if Francis would be coher-
ent with his own policy, he should
tender his resignation from the pa-
pacy(!).
 THE CRISIS IN CONTEXT
Viganò’s Testimony had a spe- retired McCarrick on special mis-
cial impact because of its timing. sions to various places around the
It appeared at a precise, critical world.
moment. Concerning Pope Francis, Vi-
On June 20, the archdiocese ganò writes: “He knew from at least
of New York announced that a June 23, 2013 that McCarrick was
“credible accusation” of sexual a serial predator. Although he knew
molestation had been made that he was a corrupt man, he cov-
against then-Cardinal McCar- ered for him to the bitter end; in-
rick, former archbishop of deed, he made McCarrick’s advice
Newark, New Jersey and of his own... It was only when he was
Washington, D.C. (the nation’s forced by the report of the abuse
capital and so a very important of a minor, again on the basis of
see for the Church). By the end media attention, that he took ac-
of July, McCarrick had resigned Above, Viganò’s predecessors as nuncios to the US: Archbishop
tion [regarding McCarrick] (last Ju-
his position as a cardinal — the Gabriel Montalvo Higuera (1998-2005), and Archbishop Pietro Sambi ly) to save his image in the media.”
first American cardinal ever to do (2005-2011). Below, Pope Benedict with then-Cardinal McCarrick Viganò concludes by suggesting
so. Observing this, many began a few remedies for this dramatic
to ask how McCarrick had man- situation: “A time of conversion
aged to advance up the hierarchy and penance must be proclaimed.
despite several warnings to his The virtue of chastity must be re-
superiors in Rome and his fellow covered in the clergy and in sem-
bishops that he had molested sem- inaries. Corruption in the misuse
inarians and young priests. of the Church’s resources and
“Everyone knew,” Viganò said in of the offerings of the faithful must
this regard. be fought against. The seriousness
On August 14, Pennsylvania of homosexual behavior must be
state’s attorney, Josh Shapiro, an- denounced.”
nounced that a multi-year grand In short, Viganò’s dramatic al-
jury investigation had discovered legations, following so closely on
more than 1,000 victims of the the other news reports during the
sexual misconduct of more then 300 priests in Pennsylvania summer of 2018, had a very powerful global impact.
over seven decades. The report was devastating with regard to But how accurate was Viganò’s account? And what were his
the Church leadership, faulting “bishops and other leaders of true motivations in publishing it? Was he a disinterested cam-
the Roman Catholic Church in Pennsylvania” for “covering up paigner for transparency, or did he have a hidden agenda? Was

abuse and law enforcement not to investigate it,” as the New

child sexual abuse by… persuading victims not to report the his dramatic “whistle-blowing” the act of a noble “truth-teller,”

York Times reported on August 14.

or was he inventing or exaggerating facts for personal or ideo-
logical reasons?
Thus, the American public, outraged by these two very Viganò presented himself as a noble truth-teller without ul-
prominent, widely publicized examples of lack of vigilance on terior motive. “I am 78 years old, and I am at the end of my

duct, was “primed” to read explosive Viganò’s 11-page Testi-

the part of the hierarchy in regard to cases of clerical miscon- life,” he told the Italian Catholic journalist, Aldo Maria Valli.

mony, made public on the evening of August 25 (the text is ac-

tually dated August 22, Feast of the Queenship of the Blessed
Virgin Mary).
Essentially, Viganò, as an “insider,” broke the traditional
Church rule of silence with regard to such matters, and dramat-
ically denounced fellow members of the hierarchy for assisting
McCarrick’s rise to high position and for perpetuating a “cul-
ture of (systematic) coverup” of clerical sexual misconduct.
The “coverup” reached all the way to the Vatican, Viganò
charged, even, he claimed, touching Pope Francis himself. Vi-
ganò claimed that on June 23, 2013, in Rome, he had told Fran-
cis personally that McCarrick had “corrupted two generations
of seminarians” in his dioceses, and that for this reason Pope
Benedict had imposed “restrictions” on the pastoral activity”
of McCarrick — but that Francis not only did nothing to main-
tain those “restrictions,” but actually “lifted” them, sending the
“The judgment of men does not interest me. The one judgment
that counts is that of the good God. He will ask me what I have
done for the Church of Christ, and I want to be able to respond
to him that I defended her and served her even to the end.”
And Valli believed Viganò, summing up: “The main point
is that the web of complicity, silence, cover-up, and reciprocal
favors extends so far that there are no words to describe it, and
it involves everyone at the highest levels, both in America and
in Rome.”
Fr. Jean-François Lantheaume, counselor at the Nunciature
in Washington before Archbishop Viganò arrived in 2011,
voiced his support on his Facebook page: “I was his counselor
in Washington, I saw him reflect and act in very delicate situa-
tions, and he is a man of God, who prays and fasts, a man au-
thentically given to God; a straight out man of prayer, an up-
right man entirely devoted to serving the Holy See, from which
he has received nothing but ingratitude and slander!” And he
DECEMBER 2018 INSIDE THE VATICAN 23
THE CRISIS IN CONTEXT
added, “He told the whole Truth. I am a witness.
Nuncio Viganò is the most honest prelate I know
in the Vatican.”
Likewise, on August 27, the respected French
Catholic journalist Jean-Marie Guénois wrote,
“The investigation conducted by Le Figaro as
soon as this document was published, question-
ing four very well-informed, very different
sources, all inside the Vatican, leads to one and
the same conclusion: the lessons Archbishop Vi-
ganò draws from the case are his own, but it will
be difficult to deny the exactitude of the facts
he relates.”
Pope Francis has not spoken a word on Vi-
ganò’s accusations. On his flight back to Rome
after his visit to Dublin in late August, Fran-
cis was questioned by journalists about whether
he knew of the abuse committed by Cardinal
Canadian Cardinal Marc Ouellet,
head in Rome of the Vatican’s
Congregation for Bishops
edging that Benedict did place “restrictions” on
McCarrick’s public activity, but denying that
these could be considered “sanctions.” And,
Ouellet appealed to Viganò to cease making ac-
cusations against Pope Francis, and he praised
Francis unreservedly for his leadership of the
Church since his election in 2013.
In this context, it is all the more necessary
to make a careful assessment of the facts and
allegations made by Viganò, and to distinguish
allegations from facts.
Clearly, Viganò held a high Church position
that gave him a privileged opportunity to ob-
tain personal knowledge of many aspects of the
process of the Vatican’s decision-making (or
lack of decision-making). Viganò, due to his
five years as nuncio in Washington, met per-
sonally with dozens of Vatican officials and US

ment: “Read the statement (the 11-page document) carefully

McCarrick as early as 2013. His only answer was this state- bishops. So Viganò has from the outset a certain potential “cred-
ibility” in the sense that he was in a position to know many
and make your own judgment. I will not say a single word on things that others could never know.
this. I believe the statement speaks for itself. And you have the But can what Viganò has told us about these events and de-
sufficient journalistic ability to make your conclusions.” cisions be fully trusted? Analysts disagree.
But others in the Pope’s circle have questioned Viganò’s This paper makes an effort to study the facts and allegations
motives and veracity. These defenders made by Viganò, and to distinguish be-
of Francis have alleged that Viganò has tween what is undoubtedly fact, what
a theological and ecclesial agenda (and is uncertain, and what is impossible to
perhaps a political agenda as well) that consider as fact without confirmation
is more conservative than that of the from other sources, whether other offi-
Pope, and that Viganò has acted out of cials or Vatican documents.
a desire to weaken the papacy and block The conclusion of this paper: only
the papacy’s “reform” agenda. interviews with the Vatican and Church
The Vaticanist Andrea Tornielli — officials cited by Viganò (that is, inter-
so close to the current Pope that he has views with Church officials who will
a reputation for writing what the Vati- be permitted by their superiors to speak
can dictates — has denounced the ac- openly on these matters) and a system-

website Vatican Insider and in the news- released reports regarding the Viganò affair: Marco Tosatti ments Viganò refers to, can reveal
cusations of the former Nuncio. On the Clockwise from above left, the journalists who have atic study of the official Vatican docu-

paper La Stampa, he has claimed that (a journalist and freelance blogger), Aldo Maria Valli (Italian whether what Viganò has written is fac-
TV-RAI), Andrea Tornielli (Vatican Insider-La Stampa) and
the accusations against Pope Francis Jean-Marie Guénois (Le Figaro in France) tual, or untrue, or only partially true.
and Viganò’s demand that Francis re- At several points in his testimony,
sign are part of a vast campaign to desta- Viganò explains where corroborating
bilize the Argentinian Pope being or- evidence may be found: in files at the
chestrated by the conservative and fun- Vatican or in the offices of the apos-
damentalist circles for whom Archbish- tolic nuncio in Washington.
op Viganò is allegedly performing. If those files could be studied by a
Viganò himself seems to feel confi- reliable, objective investigator, we
dent that any investigation would cor- could soon know whether the archbish-

Testimony,” entitled “Scio cui credi-

roborate his truthfulness. In his “2nd op’s account is accurate, or tendentious

di” (“I know whom I have believed”),

and inaccurate.
Therefore, this paper proposes that
made public on September 27, Viganò a special commission or committee be
called on Canadian Cardinal Marc Ouellet, head in Rome of set up to study each of Viganò’s assertions, to determine their

firm the truthfulness of his 1st Testimony, particularly in re-

the Vatican’s Congregation for Bishops, to speak out and con-
gard to alleged “sanctions” being placed on McCarrick by Pope
Benedict, then (allegedly) ignored or lifted by Pope Francis.
Ouellet on October 7 responded to Viganò’s appeal, acknowl-
24 INSIDE THE VATICAN DECEMBER 2018
truthfulness.
To this end, we list and analyze every assertion the arch-
bishop makes. This list and analysis, we hope, may provide
an outline for the research of such a special research com-
mission.m
 DOSSIER SEXUAL ABUSE IN THE CHURCH
BIBLICAL AND THEOLOGICAL CONSIDERATIONS
THE GOOD NEWS OF BIBLICAL SEXUAL MORALITY
n BY MARY HEALY
The Destruction of Sodom and Gomorrah, executed by the British
Romantic painter John Martin (1789-1854)
C
atholics have long been uncomfortable with the biblical
passages referring to homosexual conduct. There is much
confusion about how to interpret these texts. Are they
not bound up with archaic ritual purity laws and primitive
taboos? Are not their harsh penalties incompatible with the
mercy proclaimed by Jesus in the gospel? As a result of such
confusion, Catholics tend to regard Scripture as a liability rather
than an asset when it comes to communicating the Church’s
sexual morality. And when it comes to preaching, hears virtu-
ally nothing on these biblical texts.
Yet the Church’s teaching on homosexuality, like all Catholic
moral teaching, cannot be adequately comprehended or de-
fended without understanding its foundations in Sacred Scrip-
ture. When understood properly, the biblical texts concerning
homosexuality not only provide clear moral guidance but also
show why God’s plan for human sexuality is truly good news.
The first step in interpreting the passages on homosexuality
to read them in the broader context of the Bible’s teaching on
sexuality, the foundations of which are laid in the creation ac-
count in Genesis 1-2. There we find the affirmation that “God
created man in his own image, in the image of God he created
him; male and female he created them” (Gen 1:27). It is signif-
ates not simply a series of individuals, but a married couple
icant that to fashion an image of himself in the world God cre-
who are to “be fruitful and multiply.” This suggests that the di-
vine image is reflected in a particular way in their fruitful
spousal communion with one another.
Genesis 2 again recounts the creation of humanity, portray-
ing the same truth in a different way. Here it becomes evident
that it is through their sexual differentiation—their bodily dif-
ferences designed for spousal union—that the man and the
woman recognize their vocation to become “one flesh” in the
covenant of marriage. Genesis thus affirms the only sexual “ori-
entation” with which human beings are created: the orientation
to spousal communion with the opposite sex that is inscribed
in the human body, male or female.
The origins of the conflict and disharmony that now exist in
human life are depicted in Genesis 3. Once Adam and Eve
choose to disobey God and place themselves outside his
gracious plan for human flourishing, a new and destructive pos-
sibility emerges: sexuality can be distorted into a means of self-
gratification rather than self-gift; love can be twisted into lust.
From now on, all their descendants will be born with a
tendency toward such disordered sexual desires — but not on-
DECEMBER 2018 INSIDE THE VATICAN 25
 DOSSIER SEXUAL ABUSE IN THE CHURCH
ly sexual desires. The human heart now
also inclines toward disordered desires
for money, possessions, food, drink,
comfort, entertainment, admiration, suc-
cess, popularity, prestige, and power. Same-sex at-
traction is only one of the countless forms that such disorder
can take.
The biblical teaching on creation and the fall provides the
necessary background for the Old Testament passages that di-
rectly mention homosexual acts. Perhaps the most controver-
sial of these is the story of the destruction of Sodom (Gen 18-
19). The debate that swirls around this passage today concerns
the sin for which this city was condemned. Was it homosexual
conduct, as traditionally held, or was it inhospitality and at-
tempted rape, as recent interpreters ar-
gue? The impasse can be resolved by
considering this passage in light of its
literary context as well as other bibli-
cal passages that refer to the sins of
Sodom. In fact the answer is not ei-
ther-or but both-and.
Debate also surrounds the laws for-
bidding homosexual acts in Leviticus.
Such acts are condemned as “abomi-
nations.” But so are violations of ritu-
al purity such as eating unclean ani-
mals or sacrificing a blemished ani-
mal. Do the laws on homosexual con-
duct, then, belong to the category of
ritual purity laws that are now recog-
nized as obsolete? The article shows
why the laws on homosexual conduct
belong not to the ritual law but to the
permanent moral law that orders sex-
ual conduct according to God’s design.
What about the harsh penalties pre-
scribed for sexual violations in the Old
Testament? Is God a cruel avenger of
those who violate his law? All the Mo-
Ruth and Naomi, painted in 1855 by Durch painter
saic laws—including the penalties
which are no longer in force—can on- Ary Scheffer (1795-1858)
ly be rightly understood only in the
context of the covenant relationship and the holiness that God
desires for his people—a holiness that is both an undeserved gift
and a demanding task. Through the Old Testament prophets, the
depth of God’s holiness is revealed, paradoxically, in the infinite
mercy with which he responds to their sin. God’s judgment on
sin is always for the sake of restoring the sinner to himself.
Other Old Testament passages are sometimes claimed as in-
direct biblical support for homosexual relationships. Was there
a sexual dimension to the friendship of Ruth and Naomi, or
that of David and Jonathan? Reading these passages as a bibli-
cal sanction for homoerotic relationships can only be sustained
by forcing the texts and ignoring what Scripture says elsewhere
on the topic.
Turning to the New Testament, a popular argument today is
that because Jesus was silent about homosexual activity, he
would have approved of it as long as it takes place in loving,
26 INSIDE THE VATICAN DECEMBER 2018
committed relationships. But this argument from silence quick-
ly collapses since, by the same reasoning, Jesus must also have
approved of incest, bestiality, cult prostitution, and other sexu-
al behaviors condemned in the Law of Moses but never men-
tioned by him. In fact, Jesus in no way downplayed the biblical
moral norms concerning sexual behavior. To the contrary, he
set an even higher standard, demanding that not only sinful acts
but even the desire for them must be rooted out (Mt 5:27-28).
He also reaffirmed the teaching of Genesis about God’s design
for marriage as the “one flesh” union of a man and a woman
(Mt 19:1-9).
Jesus’ encounters with people who had engaged in sexual
sin are illuminating for several reasons. Jesus shows a particu-
lar compassion for sinners; he treats them, and all the margin-
alized, with great warmth and respect.
He insists that his followers are to
judge no one (Mt 7:1). But the fact
that he welcomes sinners in no way
implies that he tolerates or condones
their sinful behavior. Rather, Jesus is
the physician who has come to heal
and to call sinners to repentance (Lk
5:31-32). He invites all not only to en-
ter the kingdom of God but to become
“fit for the kingdom” (Lk 9:62) through
faith and repentance, manifested in a
changed life.
Finally, the references to homosex-
ual conduct in the letters of Paul pro-
vide another crucial foundation for
Catholic teaching. In 1 Corinthians 6,
Paul insists that the believers’ new life
in Christ is utterly incompatible with
the immoral conduct of their former
lives, including homosexual activity.
Paul’s message is that Christ’s victo-
ry applies to our disordered desires as
well as our actions. It is not that Chris-
tians are guaranteed freedom from
temptation or struggle, but that in the
Holy Spirit we are given the power to
overcome temptation and become
holy. Refusing to indulge disordered desires does not mean set-
tling for a life of misery, for Christ asks his followers to re-
nounce only what would keep us from something inestimably
better. The ultimate reason for chaste sexual conduct, whether
in marriage or celibacy, is that our bodies have the unspeak-
able dignity of being temples of God himself.
In Romans 1, Paul depicts the stages of social decline that
result from rejection of the truth about God. Sexual immorality
of every kind, including homosexual activity, is the consequence
of idolatry. The portrait of society that Paul paints should set
off alarms for 21st century North Americans. Yet Paul also an-
nounces the answer to this crisis: Jesus Christ offers forgive-
ness and transforming power to all who turn to him in faith. In
him we discover our identity as beloved children of the Father
and become capable through his Spirit of leading a life of ful-
fillment and joy.m
 BIBLICAL AND THEOLOGICAL CONSIDERATIONS

PERPETUAL CONTINENCE AND CELIBACY OF CLERICS IN

THE CATHOLIC CHURCH (LATIN AND EASTERN RITES)
n BY ROBERT FASTIGGI

T
he latest revelations of cler- remain celibate (1 Cor 7:8, 25–28).
ical sexual abuse in the USA, Rev. 14:4 extols the virgins in heav-
Chile, and other countries en as “the ones who follow the
have led some to question the wis- Lamb wherever he goes.”
dom of ordaining only celibate men Recent studies on the history of
to the priesthood in the Latin Rite clerical celibacy by Christian Co-
of the Catholic Church. Studies on chini S.J.,10 Roman Cholij,11 and
sexual abuse, however, do not re- Fr. Stanley Jaki 12 show that in the
veal any evidence that priestly early Church married men ordained
celibacy contributes to clerical to the priesthood were required to
abuse of minors and vulnerable remain continent. This is demon-
adults.1 In the general population, strated by the various local synods.
most of those who commit sexual For example, canon 33 of the Coun-
abuse are married or in a partnered cil of Elvira (c. 303–305) reads:
The Torment of St. Anthony, a painting depicting the saint’s
relationship. 2 It has seemed good absolutely
Some people confuse chastity, temptations, attributed to Michelangelo Buonarroti, dated to between to forbid the bishops, the priests,
celibacy, and continence. Chastity 1487 and 1489, now in the Kimbell Art Museum, Fort Worth, Texas and the deacons, i.e. all the clerics
is “the virtue that moderates the de- in the service of the ministry, to have
sire for sexual pleasure according to the principles of faith and [sexual] relations with their wives and procreate children; should
3
right reason.” All people are called to practice chastity ac- any do so, let him be excluded from the honor of the clergy.13
cording to their state in life. Celibacy refers to “the state of be- Similar requirements of continence for married clergy can
ing unmarried and, in Church usage, of one who has never been be found in the canons of the Council of Arles (A.D. 314);
married.”4 Continence “means the chastity to be observed by Ankyra (315); and the Council of Neocaesarea (315). Canon 3
the unmarried.”5 It can also refer to the voluntary abstinence of the ecumenical Council of Nicaea (325) forbids bishops,
from sexual relations by spouses within marriage.6 Celibate priests, and deacons to reside with any woman except those
priests are called to practice the chastity of the unmarried, which who are above suspicion such as a mother, a sister, or an aunt.14
means continence or abstinence from sexual relations. If all The council does not does not approve “the use of conjugal
celibate priests had observed continence properly in the past, rights by married priests as if it had been a recognized prac-
there would be no clerical sex abuse crisis. tice.”15
At the Second Vatican Council, “perfect and perpetual con- In the mid-5th century, the Church historian Socrates claimed
tinence for the sake of the Kingdom of Heaven” was recog- that Bishop Paphnuntius from Upper Thebes made an interven-
nized as a practice “commended by Christ the Lord” and a prac- tion at the Council Nicaea (325) protesting the requirement of
7
tice of “great value … for the priestly life.” Celibacy and per- continence for deacons, priests, and bishops.16 There is, how-
petual continence are “not demanded by the very nature of the ever, no record of such an intervention at the Council of Nicaea,
priesthood, but they have “a many-faceted suitability for the and the name of Paphnuntius “does not appear in the oldest
8
priesthood.” The Council recognized that in the Eastern Church- lists of the participants at the Council.”17
es “there are also married priests of the highest merit.” It was At the Synod of Rome under Pope Damasus I (r. 366–384)
not the intention of the Council “to alter that different disci- reference is made to 1 Tim 3:2, which states that bishops and
pline which legitimately flourishes in the Eastern Churches.” 9 deacons are to be chosen from among men “of one wife.” Ac-
It’s important to understand the biblical and Patristic rea- cording to the biblical scholar, Ignace de la Potterie, this verse
sons for favoring priestly celibacy and continence in the Latin provides indirect evidence of the expectation of continence. A
West. In terms of Scripture, Jesus Himself commends those man who is married but once will be more capable of observ-
who renounce marriage for the sake of the kingdom of heaven ing clerical continence than a man who has been married mul-
(Mt 19:12). St. Paul counsels the unmarried and the widows to tiple times.18 This biblical passage, along with the requirement
DECEMBER 2018 INSIDE THE VATICAN 27
 DOSSIER SEXUAL ABUSE IN THE CHURCH
of clerical continence in early Church of the Eastern Churches—both Catholic and Orthodox—that
synods, provides strong evidence that the continues to the present.
obligation of continence required of mar- The reason for clerical continence for bishops and priests in

a later tradition but “an unwritten tradition of apos-

ried deacons, priests, and bishops is not the Latin Rite (and for bishops in the Eastern Rites) is that the

tolic origin.”19 Perhaps the strongest witness to the apostolic

priest or bishop assumes the posture of Christ who is married

origin of this requirement is the testimony from the Codex

to the Church (Eph 5: 22–23). Priests, therefore, are expected

canonum Ecclesiae africanae, which in-

to be continent in order to represent Christ, the chaste Bride-
groom. By the 11th century, popes such as
cludes canons from the Council of Carthage Nicholas II and Gregory VII decreed that
of 390, the Council of Hippo of 393, and only celibate men could be ordained to the
the Council of Carthage of 401. Canon 3 priesthood.
of the Council of Carthage of 390 states Sadly, there have been lapses from
that “the priests of God” and also the Levites priestly continence down through the cen-
[the deacons] “had to observe perfect con- turies. St. Peter Damian (1007–1072) ap-
tinence so as to obtain in all simplicity what pealed to Pope Leo IX to punish and re-
they asked from God: what the apostles move from office any clerics who seduced
taught, and what antiquity itself observed, boys and adolescents or committed acts of
20
we also have to keep.” The Council, there- sodomy. Leo IX expressed gratitude to Pe-
fore, refers to a practice taught by the apos- Above, Pope St Leo I. ter Damian for his concern, but he believed
tles, which indicates a tradition of apos- Below, St. Peter Damian (1007–1072) that some priests could be allowed to re-
tolic origin. turn to ministry after they had washed away
In the Christian East, a different discipline was con- their shameful deeds “by worthy repentance” (Denz.-
firmed by the Council of Trullo convoked in 691 by H, 688). Those who had engaged in acts of sodomy,
Emperor Justinian. This Council is also called the however, he said could never have “any hope of re-
Quinisext Council because it is believed to com- covering their order” (Denz.-H, 688).23
plete the legislation of the fifth and sixth ecu- Priestly celibacy is rightly esteemed and em-
menical councils held in Constantinople in 553 braced as a gift from God. Celibate priests who
and 680–681 respectively. This Council required observe continence serve others with love and act
celibacy and continence for those who were named in imitation of Christ, the Good Shepherd. Sexual
bishops. If a married priest is promoted to the epis- abuse will not be ended if the discipline of priestly
copacy, his wife must separate from him and enter a celibacy is abandoned. The abuse of power that is at
21
monastery. Married priests, deacons, and subdeacons the core of sexual abuse is found in married men and
were allowed to continue conjugal relations with their wives, celibate men. If priests and laypeople follow Catholic sexual
but they were not allowed to contract a second marriage if their morality, the plague of sexual abuse will surely end. Much
22
spouse died. The Council of Trullo established the practice prayer and penance is needed for this to happen.m

FOOTNOTES

Sexual Abuse in the Church, Crux, 26 April 2018, available at 12. Stanley L. Jaki, Theology of Priestly Celibacy (Front Roy-
1. Filipe Domingues, Expert Says Abuse of Power at root of fordshire, UK: Gracewing, 1988).

https://cruxnow.com/interviews/2018/04/26/expert-says-abuse-of- al, VA: Christendom Press, 1997).

14. Ibid., 185.

power-at-root-of-sexual-abuse-crisis-in-church 13. Cochini, 159.

the Catholic Church, Psychology Today, 24 March 2010, available

2. Thomas G. Plante, Six Myths about Clergy Sexual Abuse in
15. Jaki, 79.
at https://www.psychologytoday.com/us/blog/do-the-right- 16. Cochini, 195–196.

18. Ignace del la Potterie, The Biblical Foundation of Priestly

thing/201003/six-myths-about-clergy-sexual-abuse-in-the- 17. Jaki, 79.
3. John A. Hardon, S.J., Modern Catholic Dictionary (Bard-
catholic-church
Celibacy, available at http://www.vatican.va/roman_curia/congre-
4. Ibid., 89.
stown, KY: Eternal Life, 2001) 96.

5. Ibid., 129.
gations/cclergy/documents/rc_con_cclergy_doc_01011993_bfoun

6. Ibid.
_en.html

7. Presbyterorum ordinis (Dec. 7, 1965), no. 16. 20. Ibid., 267.

19. Cochini, 439.

8. Ibid. 20. Ibid., 399.

9. Ibid. 22. Ibid.,403.
10. Christian Cochini, S.J. The Apostolic Origins of Priestly
Celibacy trans. Nelly Marans (San Francisco: Ignatius Press, 1990)
23. See C. Colt Anderson, “When Magisterium Becomes Im-

11. Roman Cholij, Clerical Celibacy in East and West (Here- dal,” Theological Studies 65 (2004): 741–766.n
perium: Peter Damian on the Accountability of Bishops for Scan-

28 INSIDE THE VATICAN DECEMBER 2018

 THE SOCIAL SCIENCES AND CHURCH CULTURE
THE NEW CULTURE AND THE SEXUAL ABUSE CRISIS
n BY REV. PIOTR MAZURKIEWICZ
EXOGENOUS SOURCES OF THE CRISIS
U
ndoubtedly, the current sexual abuse crisis in the Catholic
Church is deeply rooted in the crisis of Western culture.
However, one should not succumb to the temptation to ac-
cept that the main reason for the crisis is the influence of secular-
ized pop culture on the clergy, since the same appeared after 1968
and sexual abuse cases in the Church are long standing. The thesis
that the sexual revolution infected the Church and her institutions
from the outside with a dangerous virus means that the causes of
the crisis would then be exogenous and Christians, including priests,
would merely be passive victims.
The “1968 culture” is based on an anthropology foreign to
Christianity. Sexual intercourse between two adults based on mu-
tual consent is regarded as beyond any moral evaluation. Human
sex is perceived as something freely chosen by the performers, re-
tied to relaxation (love like a glass of water). Homosexual behav-
gardless of their biological properties, with the main aim being
iors are regarded as being “less entangled in animal corporality”
and “safer” for celibates because there is no risk of pregnancy. The
only thing still publicly condemned is pedophilia. However, an in-
direct consequence of negating sexual difference is that the line
ENDOGENOUS SOURCES OF THE CRISIS
between generations has also been blurred.
The first official reports on sexual abuse by the clergy circulat-
ed before the end of the sixties. We know that the phenomenon
appeared after the Second World War, and the number of abuses
increased dramatically after the ‘60s. Therefore, the thesis regard-
ing the exogenous nature of the phenomenon is not completely
unfounded, but endogenous sources of the current crisis must also
CATHOLIC SOCIAL TEACHING AND LIVING THE CHRISTIAN LIFE
n BY RUSSELL SHAW
P
olls and practical experience both point to a widespread igno-
rance of the principles of Catholic social teaching among Catholic
lay people in the United States. A greater emphasis on educa-
tion in social doctrine is evidently required. One component of this
identified by Pope John Paul II in Christifidels Laici: promoting the
should be to call attention to the eight areas of lay apostolic activity
dignity of the human person; fostering respect for the right to life;
defending freedom of conscience and religious freedom; protecting
and encouraging marriage and family life; participating in public
be recognized. One of them is the so-called Washington DC truce
from 1968. That St. Paul VI decided to tolerate, for a time, oppo-
sition against his authoritative statement on contraception in the
hope that someday the truth of his teaching would be commonly
appreciated, created a background for the “culture of rebellion”
among some theologians contesting the Church teaching on hu-
man sexuality. Another cause is an exaggerated reliance on the
therapeutic culture. Weakness ceased to be perceived as a sin or
spiritual problem. It became a “wound” which required under-
standing and compassion, but not necessarily conversion. A third
cause is the so-called “conspiracy of silence” justified on the basis
of “protecting the institution”. Abuses were not condemned in pub-
lic, but rather the victims and their families were encouraged to
remain silent, sometimes in return for financial contributions or
settlements. For a short time, this approach might have preserved
the good image of the institution. However, real concern for the
institution was poorly understood, and based on the results of this
PROPER EUCHARISTIC CULTURE
approach, tragically wrong.
At ordination, clergy make the promise to live a celibate life. It
has always been understood as a commitment to full sexual absti-
nence. It is closely related to the fact that every act of intercourse
outside marriage is a grave sin, and priests are not married. The
seminary has always been a place where people were formed to
live a life in purity. Freedom from grave sin was always a precon-
dition to celebrate the sacraments, especially the Most Holy Eu-
charist. Respect for the sacraments demands that a priest living
permanently in a grave sin would not be allowed to celebrate the
sacraments with a view to preventing sacrilege.m
life; placing the individual at the center of socioeconomic life; and
the evangelization of culture. Of particular importance in motivating
lay people to engage in apostolic activity is the inculcation of the
idea of personal vocation. And highly relevant in a wealthy society
like ours is the question of lifestyle. The essay therefore concludes
by calling for an updated understanding of the virtue of temperance
as it relates to social teaching.
KEY WORDS:
Laity, Lifestyle, Temperance, Apostolate, Vocationm
DECEMBER 2018 INSIDE THE VATICAN 29
 DOSSIER SEXUAL ABUSE IN THE CHURCH
IS CATHOLIC CLERGY SEX ABUSE
RELATED TO HOMOSEXUAL PRIESTS?
n BY REV. D. PAUL SULLINS
S
ex abuse of minor children by Catholic priests has been a per-
sistent and widespread problem in the Church in recent years.
Although over 8 in 10 of victims have been boys, the idea that
the abuse is related to homosexual men in the priesthood has not
been widely accepted by Church leaders.
The report of the John Jay College of Criminal Justice on the
causes and context of Catholic clergy sex abuse (hereafter “JJR2,”
for John Jay Report 2) influentially concluded that widespread Amer-
ican abuse was not related to the number of homosexual priests be-
cause the reported increase in “homosexual men in the seminaries
in the 1980s …does not correspond to an increase in the number of
boys who were abused.”1 The authors reported that they came to
this conclusion without collecting or examining any direct data on
“the sexual identity of priests and how it changed over the years,”2
instead relying on subjective clinical estimates and second-hand
narrative reports of apparent homosexual activity in seminaries. This
reliance is surprising since, as the authors were aware, they could
not know “whether the open expression of sexual identity in semi-
naries in [the 1980s meant] that more men were entering the semi-
ly to reveal themselves as homosexual … than in prior decades.”3
nary understanding themselves as homosexual [or were] more like-
Even if they had known, the percentage homosexual of a new ordi-
nation class may be very different than the percentage homosexual
of the national presbyterate as a whole.
To test JJR2’s conclusion, I examined the available data on cler-
gy sexual orientation to determine directly whether or not, in their
words, “an increase in homosexual men in the priesthood will lead
to an increase in the abuse of boys.”4 The share of homosexual priests
the Los Angeles Times newspaper that included questions about sex-
in the United States over time was estimated from a 2002 survey by
ual orientation, age and year of ordination. Abuse was measured by
the same data used in JJR2. To avoid skew I looked only at contem-
porary allegations of abuse, in multivariate statistical regressions ad-
justed for differences in age of abuser and year of abuse.
30 INSIDE THE VATICAN DECEMBER 2018
A diagram comparing
the number of abuse
allegations over time
and the number of
priests reporting a
homosexual
orientation (same-sex
attraction). The
conclusion of the
author: a correlation
between the number
of abuse cases and
the number of priests
with same-sex
attraction
Increase or decrease in the percent of victims who were male
correlated almost perfectly (.98) with the increase or decrease of
homosexual men in the priesthood. Among victims under age 8, the
correlation dropped to .77, suggesting that easier access to males
among older victims may help explain up to a fifth of the bias for
boys; homosexual priests explains four-fifths.
The increase or decrease of overall abuse also correlated highly
(.93) with the increase/decrease of homosexual priests; not surpris-
ingly since such a high proportion of victims were male. This find-
ing was robust; the univariate correlation without adjustments, il-
lustrated in the Figure 8, was still .90. About half of this association
was accounted for by the rise of subcultures or cliques of sexually
active homosexual priests and faculty in Catholic seminaries, which
was also measured by the survey. For each additional concentration
of homosexual priests of two times the population proportion of ho-
mosexual men, which in the United States is (generously) 1.8 per-
cent, incidents of clergy sex abuse doubled, up to a maximum of 24
additional incidents per year at a concentration of homosexual priests
over eight times that of the population (14.4%). If the concentration
of homosexual men in the Catholic priesthood had remained at its
relatively low level of the early 1950s, estimated abuse would have
been 85% lower, sparing an estimated 12,594 children, mostly boys,
©2018 D. Paul Sullins and/or The Ruth Institute. All rights re-
from sexual victimization by Catholic priests.
served.
FOOTNOTES
1. John Jay College, “The Causes and Context of Sexual Abuse of
Minors by Catholic Priests in the United States, 1950-2010,” Com-
missioned by the U.S. Catholic Bishops, May 2011, 100,
http://www.jjay.cuny.edu/churchstudy/main.asp.
2. John Jay College, 100.
3. John Jay College, 38.
4. John Jay College, 102.
 THE SOCIAL SCIENCES AND CHURCH CULTURE

COMPULSIVE SEXUAL BEHAVIOR AND SEMINARY

FORMATION
n BY REV. SEAN KILCAWLEY

R
ecent revelations of past for addiction. Even though the
and present sexual mis- Program for Priestly Formation
conduct by Catholic calls for candidates to give evi-
priests in the United States have dence of living continence for a
rightly provoked shock and out- two-year period before they are
rage among the people of God. admitted to the seminary, many
Questions have arisen about the seminarians continue to fall into
Church’s policies and proce- solitary sins after entering for-
dures regarding the handling of mation. If they are not formed
sexual misconduct, especially properly in affective maturity,
when that misconduct involves these behaviors may escalate af-
the violation of a minor child or ter ordination to the priesthood
a vulnerable adult. However, if resulting in sexual offending be-
the Church is to address the root haviors.
of the current crisis we must look Dr. Patrick Carnes defines
more broadly at the problem of three levels of sexual addiction:
compulsive sexual behaviors Level one consists of consensu-
among clergy. The invitation to al and legal behaviors such as
live celibacy for the sake of the pornography use, masturbation,
kingdom is found in Jesus words and consensual sexual relations.
to his disciples, “There are eu- Level two are non-contact inva-
nuchs who have made them- sive behaviors such as voyeurism,
selves eunuchs for the sake of and exhibitionism. Level three
the kingdom of heaven.”1 The New American translation puts are overt offending behaviors such as rape, and child molesta-
it, “because they have renounced marriage for the sake of the tion. While not everyone who is involved in level one behav-
kingdom of heaven.” iors becomes an offender, all offenders have likely escalated
The obligation to live chaste celibacy is articulated in Canon from level one to offending. This escalation is illustrated by a
277 of the 1983 Code of Canon Law: “Clerics are obliged to number of priests who have reported a habit of viewing pornog-
observe perfect and perpetual continence for the sake of the raphy as seminarians but had never been sexual with another
kingdom of heaven and therefore are bound to celibacy which person. After ordination, they escalated to erotic chatrooms and
is a special gift of God by which sacred ministers can adhere then actually met someone in person for an anonymous sexual
more easily to Christ with an undivided heart and are able to encounter.
dedicate themselves more freely to the service of God and hu- An identified weakness in seminary formation has been the
manity.”2 This is the goal of celibacy formation in seminaries, way in which the internal and external forums are separated.
and affective maturity is indicated by a man’s ability to live While the separation of the forums is necessary and good, it al-
continence for the sake of the kingdom. so provides an occasion for living a “double life.” A seminari-
There are three ways in which a priest may fall short of liv- an may reveal himself one way to his spiritual director, and an-
ing out this obligation. The first is by sexually offending. This other to his rector or human formation advisor. Priests and sem-
includes the violation of the sexual boundaries of another per- inarians report that they only addressed the lack of integration
son. The second is through a consensual relationship with an in the internal forum with their spiritual director, and the semi-
adult. The third is through personal sin, or solitary sins, such nary rector and formation committee were unaware of the prob-
as pornography and masturbation. While the current crisis has lem. Many of them report that within the context of the inter-
focused our attention on sexual offending, consensual viola- nal forum, the gravity of solitary sins was minimized. It has
tions of chastity have been more common in recent years. Even been possible for a seminarian to receive ordination without
more urgent is the fact that the number of priests who have a the basic affective maturity necessary to live perpetual conti-
habit of committing solitary sins is steadily increasing due to nence for the sake of the kingdom.

ment Religiosorum Institutio promulgated by Pope John XXIII

the availability of internet pornography.
The average age of exposure to hard-core pornography in
the United States is between eight and eleven years old. This
means that most seminarians entering formation have some his-
tory of pornography use, and many of them have met criteria
A proposed solution to this problem is found in the docu-
on February 2, 1961. In that instruction he states, “although
the procedure in the internal and the external forum is differ-
ent, it is of the utmost importance that ‘all should use the same
DECEMBER 2018 INSIDE THE VATICAN 31
 DOSSIER SEXUAL ABUSE IN THE CHURCH
principles in testing vocations and tak-
ing appropriate precautions to the end
that young men may be prudently ad-
mitted to profession and to Orders.’”3
If the internal and external formators are operating
from the same principles, then the temptation to live a double
life will be mitigated. The instruction advises that confessors
and spiritual directors must advise seminarians to leave forma-
tion if they have committed a grave sexual sin or continue to
Of course, at the time Religiosorum Institutio was promul-
have a habit of solitary sins.4
gated seminarians were not raised with access to internet pornog-
raphy. The basic principle, however, must hold true that there
be one standard for the internal and external forum with appro-
priate expectations and thresholds to be met. A proposed way
forward is to foster a culture of transparency that allows semi-
narians a three-year period from the time they enter formation
to demonstrate the habit of living perpetual continence. There
THE ANTHROPOLOGICAL AND SPIRITUAL PRIMACY
OF CONSECRATED CELIBATE CHASTITY IN THE
LIVES OF SEMINARIANS AND PRIESTS
n BY SUZANNE MULRAIN
T
he theological understanding of priestly celibacy and
seminary formation in consecrated celibate chastity has
its root in the Magisterium of the Catholic Church through
the foundation created by Jesus Christ, the proto-priest and per-
fect model of consecrated celibate chastity. An examination of
several magisterial documents concerning the topic of conse-
crated celibate chastity in seminary formation and as practiced
in the priesthood will be examined in this Chapter contribution
to the book.
32 INSIDE THE VATICAN DECEMBER 2018
should be an expectation that the seminarian will be honest
with the formation committee and work under the guidance of
a professional who is trained in the treatment of compulsive
sexual behaviors. If the seminarian does not attain this virtue
within three years of entering the seminary, he should with-
draw from formation. As we respond to the current crisis, at-
tention must be given to the formation of seminarians and a
longitudinal study will be needed to assess the efficacy of the
psychological assessments, interventions, and human and spir-
itual formation provided by our seminaries.m
FOOTNOTES
1. Matthew 19:12
3. Pope John XXIII, Religiosorum Institutio, 2 February 1961.
2. CJC 277 p. 1
No.17, available at http://www.papalencyclicals.net/John23/j23reli-
4. Religiosorum Institutio, 30.
gios.htm.
The sexual crisis in the Church, in 2018 in the West, in-
volves both clerical sexual abuse of pre-pubescent and post-
pubescent male minors, sexual aggression by clerics against
young men under their care (e.g., seminarians), and consenting
sexual activity with other clerics or non-clerics. Surely this con-
stitutes a crisis to this author, but not to others: Cardinal Don-
ald Wuerl of Washington, DC in the summer of 2018 when a
journalist asked for his response, to which he smiled, then
laughed, and decried, “Crisis? No, this is not a crisis at all.”
 THE SOCIAL SCIENCES AND CHURCH CULTURE
With a view to offering a substantive and effective contribu- Christ of his whole life with a view to becoming another Christ,

tion to the current discussion, this Chapter focuses on the an-
thropological and spiritual primacy of consecrated celibate
chastity in the everyday lives of seminarians and priests who
are real people, living real lives. What separates them from the
following the one who came not to be served, but to serve (cfr. Mt
animated by His spirit, celebrating the mystery of the His death,
20, 28). Keeping in mind the pastoral purpose of all priestly
formation, the spiritual life of the student should develop —

vocation to serve God’s people in persona Christi. At the ser-

ordinary layman is that they have been called by God to a unique
vice of others for their entire lives, they serve God by serving
others, sharing in God’s love for souls. The Chapter underlines
that if personal interactions and relationships involve the whole
person, although not their whole identity, then similarly sexual
attractions and interactions should not be viewed as a person’s
identity. Indeed, to categorize a person based on his or her sex-
ual attractions is reductive of the human person.
The Chapter reviews documents related to seminarian for-
with the assistance of the spiritual director — harmoniously, in
all its aspects; so that the cultivation of virtue together with an
increased openness to grace ensures that the student deepens
his commitment to the priestly vocation and related priestly
virtues and attitudes. Due importance must also be given to the
community; the pupils, inserted into the community should
learn to renounce their own will and seek the greater good of
his neighbor as well as the common good of the community,
by contributing his energies to perfecting his personal life and
community life during the years of formation. All in accor-

lievers lived with one heart and one mind (see Acts 4:32). Through
mation in consecrated celibate chastity. It argues that devel- dance with the primitive Church, where the multitude of be-
oped by many popes over time, the current model of formation
is comprehensive and serves to form the whole person under- charity, in fact, the community enjoys the presence of God, ful-
standing that each seminarian ly observes the law, acquires the
has been raised in a certain cul- bond of perfection, and exercis-
ture and family situation which es vigorous apostolic activity.
will likely impact his forma- So that the choice of celiba-
tion. The program is one that cy is truly free, it is necessary
all seminarians must master that the student understand
since it synthesizes the goal of with the light of faith the evan-
seminary life, that is, to be- gelical force of this gift, and at
come a priest through self- the same time rightly estimate
mastery, self-control, and self- the values of the married
sacrifice. state. The young man should
The rectors of seminaries also enjoy the internal and ex-
are consistently learning, as ternal psychological freedom,
well. Each year they are called and possess the necessary de-
to better implement the celi- gree of affective maturity, in
bate chastity programs in ex- order to experience and live
istence or supplement them to celibacy as a completion of his
counter any negative influ- person. For this purpose, a suit-
ences from secular culture. able sexual education is re-
General Audience blesses a group of young priests (Grzegorz Galazka).
November 1, 2017, Paul VI Audience Hall, Vatican City. Pope Francis after his
The current crisis offers an op- quired, which includes a deep-
portunity to engage in a full er formation of chaste love
examination of the current Opposite, top, Archbishop Raymond Burke of St. Louis poses with seminarians that will prepare him for in-
from Kenrick-Glennon Seminary in Shrewsbury, Missouri, at the Cathedral Basilica
programs. of St. Louis in December, 2007. Burke has called Kenrick-Glennon Seminary “the terpersonal relationships that

(CNS photo/Mark Kempf, St. Louis Review)

Pope Francis has remind- heart of the life of the Archdiocese of St. Louis.” he will foster and cultivate in
ed all that “[g]ood, balanced pastoral ministry. To this end,
formation combines all the dimensions of life, the human, the with a healthy spiritual prudence, students are gradually in-
spiritual, the intellectual dimension with the pastoral.” (2013 vited to be in contact with the groups and sectors of the apos-
Address to priests and seminarians in Rome). In 2005, the Unit- tolate and social cooperation to learn how to develop sincere,
ed States Conference of Catholic Bishops approved the Pro- human, fraternal, personal and immolated love. In following

the Ratio institutionis sacerdotalis for the United States with

gram of Priestly Formation, the most recent edition (fifth) of the example of Christ, he is to have charity for everyone, es-
pecially the poor and the afflicted, which in turn should assist

from above and descends from the Father ( Jas 1, 17), it is

its updates regarding issues of same-sex attraction, chastity and
celibacy. It has been observed in seminaries for the formation
of priests since 2005. In the end, the goal of formation is to
shape the seminarian into a priest based on the example of Je-
sus Christ, who was the proto-priest and as such the perfect
model of sanctity and celibate chastity and formed the apostles
into priests.
Spiritual formation is ordered to the perfection of charity
needed for sacred ordination, the intimate cooperation with
in overcoming solitude of the heart. Since the vocation comes
necessary that candidates for the priesthood trust in God’s
help and not presume their own strength in rejecting all that
can endanger chastity by practicing mortification and custody
of the senses, while being attentive to the natural means ben-
eficial to mental and physical health, including rejection of
false theories which claim that perfect continence is impossi-
ble or harmful.m
DECEMBER 2018 INSIDE THE VATICAN 33
 DOSSIER SEXUAL ABUSE IN THE CHURCH
RADICAL REPENTANCE REQUIRES
TRANSPARENCY AND ACCOUNTABILITY
GUIDELINES TO THE MANAGEMENT OF CATHOLIC CLERGY
SEXUAL MISCONDUCT AGAINST ADULTS
n BY TIMOTHY G. LOCK
C
lergy sexual misconduct with adults (note: not “vulner-
able adults”) is the most ignored topic in the 2018
Catholic Church crisis. As a clinical psychologist who
has been involved with more than 100 cases of clergy sexual
misconduct with adults, I recognize there are numerous factors
that block transparency and prevent accountability. Placating
victims and covering-up has been the norm in the past; howev-
er, these behaviors are no longer an option. The current chapter
proposes new guidelines to provide authentic accountability
and brutal transparency, with the hope of eradicating clergy
sexual misconduct and re-establishing trust with the laity (Lock,
2018; Smith, 2018).
The first recommendation entails establishing a reporting
system for cases of clergy sexual misconduct.
Each diocese should create their own hotline for phone calls
and texts, as well as a website, to receive reports from alleged
victims. A shift in the culture of the Church must happen to
encourage all individuals to report legitimate concerns regard-
ing the behavior of priests and deacons as well as bishops and
cardinals. Cardinals and bishops should provide strong leader-
ship to initiate this significant cultural change (cf. Greve, Palmer
& Pozner, 2010).
Once a report is received, it should be registered with the
appropriate law enforcement agency, so that they can deter-
mine any need for action. For complaints that involve individu-
als age 18+, the next step would be simultaneously submitting
the complaint to the following contacts: (a) the Diocesan Lay
Commission for Adult Ministerial Misconduct or DLC, (b) the
local ordinary (if he is not named in the complaint), and (c) the
34 INSIDE THE VATICAN DECEMBER 2018
National Lay Commission for Adult Ministerial Misconduct or
NLC.
The DLC should be an independent organization to review
complaints in a particular diocese and to make recommenda-
tions to the local ordinary for a response plan. The NLC should
be an independent organization to review complaints of all dio-
ceses in the United States of America. In addition, when spe-
cific situations arise which warrant intervention on the national
level, the NCL, in conjunction with the DLC, could make rec-
ommendations directly to the local ordinary. Overall, the NLC
would provide accountability to the local DLCs and, when nec-
essary, the local ordinaries — as well as the local archbishop,
local cardinal, and the national bishops’ conference.
Once a case has been registered, an investigation would
commence. At that time, the alleged victim is assigned a Vic-
tim Advocate who should provide the alleged victim with sup-
port through the identification of additional local services, min-
istry opportunities, and counseling.
Based on the investigation, the DLC would prepare a series
of recommendations regarding the case that it would then send
to both the local ordinary and the NLC.
In the spirit of accountability and transparency, the bishop’s
resolutions would be reported directly to the DLC. Recommen-
dations would be made regarding the alleged clergy, the alleged
victim, and a public announcement would be made of the reso-
lution. If the DLC were dissatisfied with the response of the
bishop, the NLC would be notified to assist with an interven-
tion with the local ordinary. If the bishop were unwilling to act
on the matter, the NLC would have the opportunity to apply
 THE SOCIAL SCIENCES AND CHURCH CULTURE
pressure for promoting accountability by invoking the assis-
tance of the national bishops’ conference and the appropriate
Vatican dicastery.
During the investigation of cases of clergy sexual miscon-
duct against adults, formal psychological evaluations may be
requested (Lennon, 2011). The psychological evaluation relat-
ed to clergy sexual misconduct would include a more specific
assessment of sexuality, the inclusion of tests used with crimi-
nal populations, and an assessment of the psychological fac-
tors underpinning the sexual misconduct. Given the special-
ized nature of the report for clergy sexual misconduct, this re-
port would more formally known as a “forensic psychological
evaluation.”
Currently, there are three options to obtain these forensic
psychological evaluations:
outpatient evaluations by in-
dependent psychologists, in-
patient evaluations at Catholic
institutions, and inpatient eval-
uations at secular institutions.
The outpatient evaluation
by an independent psycholo-
gist might be more objective
because of the absence of con-
flicts of interest. These con-
flicts subsist in the evaluator
making recommendations
that could financially benefit
her/his institution. Based on
my observations, many The website of the Courage ministry. It contains this statement: “Recognizing recommendations made by those
the challenges that you encounter, the Church would like to offer assistance
Catholic institutions recom- through the Courage Apostolate” (www.couragerc.org)
mend inpatient treatment last-
ing 6-24 months for a clergyman who has committed an act
of sexual misconduct. Such a recommendation is not com-
mensurate with the typical treatment recommendations for
other forms of misconduct (Hanson & McGrath, 2018), and it
is not commensurate with the typical treatment recommenda-
tions for criminal sexual offenders, including offenders who
commit sex crimes against children (Cumming & McGrath,
2005). The recommendation for significant inpatient treat-
ment in such cases is suspect given the lack of objectivity in
the evaluation and should be offered in only the most extreme
cases (Jung, 2017).
Bishops have told me that they are very interested in know-
ing the likelihood of whether a priest offender might re-offend
if he were returned to active ministry. In the field of risk as-
sessment, the use of actuarial data is superior to that of clini-
cal opinion. Over the past 30 years, the field of actuarial risk
assessment for criminal sexual offenders has identified specif-
ic factors that, taken together, can predict a future re-offense.
The field of actuarial risk assessment for clergy sexual mis-
conduct is non-existent. The Church would become safer if
priest offenders could undergo such actuarial risk assessment.
One of the most esteemed scholars in the field of actuarial risk
assessment of sexual offenders believes that a measure could
be adapted from a currently established sexual offender risk
assessment instrument and applied to clergy sexual miscon-
duct (R. K. Hanson, personal communication, October 20,
2018). However, to develop an assessment tool would require
significant resources. I recommend that the national bishops’
conferences consider establishing a grant to fund research for
the development of actuarial risk assessment measures for cler-
gy sexual misconduct.
Polygraph examinations are included in the best practices
of the evaluation and management of individuals who commit
sexual offenses (ATSA, 2014). Studies have found that inclu-
sion of the polygraph can cause offenders to be more truthful
in their reports, including an increase in admission of high-risk
behaviors (McGrath, Cumming & Williams, 2014). Surveys of
graph as a useful management tool (McGrath et al., 2007).
sex offender providers consistently report that they see the poly-
While the polygraph is not seen as a litmus test, the clinical
utility is noted in the field (Cum-
ming & McGrath, 2005).
A significant failure that oc-
curs across the United States in
the management of these cases is
the lack of appropriate supervi-
sion. I recommend that each cler-
gyman who has committed an act
of sexual misconduct against an
adult be assigned a supervisor for
a period of no less than five years
(cf. Cummings & McGrath,
2005). It would be the supervi-
sor’s responsibility to ensure that
the priest offender follows the
involved in his care. The super-
visor would be responsible to
meet with the priest offender, perhaps on a monthly basis to re-
view progress and to receive quarterly updates from the priest
offender’s psychotherapist and spiritual director, and to pro-
vide quarterly updates to the local ordinary and DLC.
Prevention of clergy sexual misconduct could take a three-
pronged approach addressing: the clergy, the seminarians, and
the laity. With the clergy and seminarians, training should in-
clude the topics of burn-out, boundaries, power differential in
relationships, and pornography (cf. Boakye Yeboah, 2016). Pro-
grams developed for the prevention of sexual harassment should
also be considered. Healthy relationships between brother priests
should be fostered. Similar programs could be adapted for use
with the laity.
A note to clergy who experience same-sex attractions.
There are many priests who experience same-sex attractions
who were ordained before and even after 2005 (cf. Congrega-
tion for Catholic Education, 2005). Many of these men prac-
tice chastity and have been effective in ministry. Others have
experienced profound deficiencies and have encountered sig-
nificant difficulties. Still others fall somewhere in between.
Recognizing the challenges that you encounter, the Church
would like to offer assistance through the Courage Apostolate
(www.couragerc.org). The local Courage chaplain, as well as
the executive director, are available for individual consulta-
tion and they can recommend additional sources of support
and assistance.m
DECEMBER 2018 INSIDE THE VATICAN 35
 DOSSIER SEXUAL ABUSE IN THE CHURCH

SHATTERING MYTHS AND LIES

ABOUT SAME-SEX ATTRACTION
n BY DALE O’LEARY

r. James Martin, S.J., in his book Building a Bridge, asks

F
the Catholic Church to treat the “LGBT” (Lesbian, Gay,
Bisexual and Transgender) community with “respect, com-
passion and sensitivity,” and to accept their “gifts,” and stop re-
known authors who self-identify as homosexual refute the claim
that men who self-identify as homosexual never sexually molest
minors. Indeed, Larry Kramer recounts how men who self-identi-
fy as homosexual routinely share stories of how, as minors, they

tin would prefer “differently ordered.”1 The phrase in the Cate-

ferring to their “inclination” as “objectively disordered.” Fr. Mar- had sexual relations with adults: “In these instances where chil-

chism “objectively disordered” is not meant to be a psychological

dren do have sex with their homosexual elders, be they teachers
or anyone else, I submit that often, very often, the child desires
diagnosis, but an objective moral evaluation. Same-sex attraction the activity… Most gay men have warm memories of their earli-
(SSA) is disordered in its origins and it is disordered when it is est and early sexual encounters; when we share these stories with

Michelangelo Signorile, author of Life Outside, speaks openly

acted upon.
The Church opens its doors and heart to those who heed the
call to “Repent and believe the good news.” The “LGBT” com-
munity wants to be welcomed without repenting.
In particular, we are confronting the myth of the healthy priest
who self-identifies as homosexual, the claim that clergy who self-
each other, they are invariably positive ones.”2
about what was legally child sexual abuse: “There have always
been young men who are more equipped than others to deal with
sex; I, for example, had sex at 13 with a 30-year-old man, not be-
cause I was coerced or seeking guidance but because I was ac-

Kevin Killian, in Wrestling with the Angel, recounts how he

identify as homosexual are just like other men, just as suitable for tively seeking sex.”3
the priesthood, except for one small difference, that they are at-
tracted to males rather than females. However, men who self-iden- was sexually molested by Catholic clerics at his boarding school.
tify as homosexual are, as a group, not just like other When the sexual abuse scandal broke in 2002, Kevin
men. Studies show they are more likely than other men did not pursue his case, but thinking about his experi-
to have various psychological disorders, substance abuse ence he recognized that, although he had been a will-
problems, suicidal ideation, multiple sexually trans- ing participant at the time, he had been taken advan-
mitted diseases, sexual compulsions, and to have expe- tage of: “Disillusioned, dejected, I began to read the
rienced childhood sexual abuse and other traumas. They whims of these men not as isolated quirks, but as signs
struggle with shame, internalized homophobia, and of a larger system, one in which pleasure, desire end-
feelings that they do not measure up as men, and they lessly fulfilled, is given more value... If their love lives
are more likely to reject traditional morality. were dangerous, surely they would always be protect-
The plea for acceptance is based on a series of prov- ed by the hierarchy that enfolded them.”4
ably false claims, such as that men self-identifying as An example of the disordered nature of same-sex
homosexual were born that way and cannot change, Fr. James Martin, S.J. in attraction, is the fact that HIV/AIDS began and re-
his book Building a
age. To support their claims, the “LGBT” activists cite Bridge, asks the Catholic sexual relations with males. Even before the first man
and that trying to change would cause irreparable dam- mains a serious problem for males who choose to have
Church to treat the LGBT
footnotes and statements from various professional or- community with “respect, was infected, that “LBGT” community was in the midst
ganizations, which also have footnotes. compassion and of an epidemic of STDs.
My work for the last 20 years has been to track down sensitivity,” and to accept It was only a matter of time before an incurable dis-
the members’ “gifts”
the footnotes. At the end of each search, I have found ease took advantage of the popularity of anal sex with
studies which were badly designed and failed to support the claims multiple partners in bathhouses.
made and in some cases even refuted them. The statements made While men were dying horrible, painful deaths, AIDS activists
by professional organizations were not based on research, but dri- were opposing the standard, common sense, public health strate-
ven by pressure from “LGBT” activists. gies used to deal with such an epidemic.
The “LGBT” coalition insists that men who self-identify as Public health officials who suggested closing down the bath-

Jenny et al. of hospital admissions, and a 1978 study by Groth et

homosexual do not molest children. They cite a 1984 study by houses were vilified.

al. of men in prison for sexual child abuse, both of which are to-
A number of well-known men who self-identify as homosexu-

Kirk and Hunter Madsen (authors of After the Ball, 1989), Gabriel
al, including Larry Kramer, Michelangelo Signorelli, Marshall

Rotello (author of Sexual Ecology: AIDS and the Destiny of Gay

tally irrelevant to the issue of sexual abuse of adolescent boys by

Men, 1997), and Randy Shilts (author of And the Band Played
clergy.

On: Politics, People and the AIDS Epidemic, 1987), recognized

Men who self-identify as homosexual are more likely to have
been sexually molested as children and to have experienced other
forms of family disruption, abuse, and trauma. It should be noted that there is something disordered about their “brotherhood of
that abusers of children were often themselves victims of multi- promiscuity.”
ple instances of abuse and family disruption. The words of well- While still affirming their allegiance to the homosexual com-
36 INSIDE THE VATICAN DECEMBER 2018
 THE SOCIAL SCIENCES AND CHURCH CULTURE
munity, they tried to encourage moderation and responsibility
and were vilified for the attempt. A Center for AIDS Prevention
Studies fact sheet, entitled “How does childhood sexual abuse
affect HIV prevention?” points out problems. “Adults who per-
ceive positive aspects of their own child sexual abuse (such as
gaining attention) may also use sex as a soothing or comforting
strategy, which can lead to promiscuity and compulsive sexual
patterns.”5
In taking the title Father, the Catholic priest stands as an im-
age of natural fathers and of God the Father, and therefore sexual
improprieties of any kind are rightly viewed as incestuous and
FOOTNOTES
1. James Martin, Building a Bridge (Harper One, NY, 2018).
2. Larry Kramer, Report from the Holocaust (St. Martins Press:
3. Michelangelo Signorile, Life on the Outside (Harper
NY, 1989), p. 234-235.
4. Kevin Killian, “Chain of Fools” (in Wrestling with the Angel,
Collins,1997), p. 288.
ed. Brian Bouldrey, Riverhead, NY: 1995), p. 139.
REFLECTIONS ON “LGBT” IDENTITIES
AND FR. JAMES MARTIN’S BRIDGE BUILDING
n BY DANIEL MATTSON
Martin in his book, Building a Bridge: How
I
n my study, I examine the claims of Fr. James
the Catholic Church and the LGBT Commu-
nity Can Enter into a Relationship of Respect,
Compassion, and Sensitivity, as well as many of
his public statements on the way he suggests that
the Catholic Church minister to those he calls
members of the “LGBT Community.” In particu-
lar, I examine his presentation at the 2018 World Meeting of Families
in Dublin, as well as comments made by him about homosexuality
and the Church while the 2018 Rome Synod on Young People, the
Faith, and Vocational Discernment was taking place. I approach this
question from my own lived experience as a man who once identified
as gay, yet converted to the Catholic Church in large part because of
the clarity and rationality of Church teaching on human sexuality in
general, and homosexuality in particular, through which I found a reli-
My concerns with Fr. Martin focus on his interpretation of the Cat-
able guide to happiness, joy, peace and true human freedom.
echism’s teaching that men and women with a homosexual inclination
Fr. Martin’s interpretation of this portion of the Catechism become
should be “accepted with respect, compassion, and sensitivity.”
the three pillars upon which he frames his book and his pastoral rec-
ommendations.
I argue in this essay that Fr. Martin’s conclusions are not respect-
ful, compassionate or sensitive enough to be of any practical use in
drawing those he calls members of the “LGBT community” to a sav-
ing relationship with Jesus Christ.
Simply put: Fr. Martin fails in modeling Christ’s own example with
men and women caught in sexual sin. The model Christ sets for us
can perhaps most clearly be seen with the woman caught in adultery,
blasphemous. In order to be healthy and mature, a priest must
understand fully what it means to be a son, a brother, and a fa-
ther. He must have successfully navigated the stages of psycho-
sexual development or where deficits occurred experienced heal-
ing. If same-sex attraction arises from unmet needs, it is disor-
dered in its origin. In addition to recognizing that “deep-seated
homosexual tendencies” are “objectively disordered,” the Church
has made it clear that she “cannot admit to the seminary or to holy
orders those who practice homosexuality, present deep-seated ho-
mosexual tendencies or support the so-called ‘gay culture.’”6 Un-
til this wise policy is fully enforced, the risk will remain.m
5. Center for AIDS Prevention Studies, Fact Sheet, “How does
childhood sexual abuse affect HIV prevention?”
6. Cardinal Zenon Grocholewski, “Instruction Concerning the Cri-
teria for the Discernment of Vocations with regard to Persons with
Homosexual Tendencies in view of their Admission to the Seminary
and to Holy Orders” (Vatican: Congregation for Catholic Education,
November 4, 2005).
as relayed in John 8. Christ says to her that he
does not condemn her, and yet calls her to con-
version and amendment of life by saying, “go,
and do not sin again.” (Cf. John 8.11) Fr. Martin
sadly refuses to speak about the immorality of
homosexual behavior, nor does he call men like
me to amendment of life, and thus I conclude that
he does a grave disservice to souls, in the name
of a sentimental “respect, compassion, and sensitivity.”
the lens of both the Catechism’s teaching on chastity in general, and
I analyze Fr. Martin’s writings and pastoral suggestions through
homosexuality in particular, as well as the 1986 Letter on the Pastoral
Care of the Homosexual Person. My conclusion is that, though there
is much good in Fr. Martin’s care and concern for men and women
with same-sex attractions, his proposals for pastoral care fall woefully
short of the model of Jesus Christ who reveals to us who true respect,
compassion and sensitivity looks like.
Without a clear call to conversion, combined with a clear teaching
that homosexual behavior is immoral, any attempt at pastoral care will
fail miserably. Further, I question whether or not Fr. Martin inwardly
assents to the Church’s teaching on chastity for men and women with
a homosexual inclination, based on ministries he recommends as mod-
els for the Church to follow. Since each of these ministries actively
dissent from Church teaching on chastity, I suggest that Fr. Martin’s
program and recommendations are ones which should not be followed
(A version of this essay appeared in the National Catholic Regis-
by our bishops or by the Church.
ter on October 19, 2018, available at http://www.ncregister.com/daily-
news/reflections-on-sexual-identities-the-youth-synod-and-father-
martins-bridge.)m
DECEMBER 2018 INSIDE THE VATICAN 37
 DOSSIER SEXUAL ABUSE IN THE CHURCH
DR. KINSEY, CHURCH CULTURE
AND THE JOHN JAY STUDIES
n BY JUDITH A. REISMAN, MARY MCALISTER, CYNTHIA DUNBAR AND ALISA JORDHEIM
T
he Chapter on Dr. Alfred Kinsey, Church
Culture and the John Jay Studies scruti-
nizes socio-historical issues omitted or
trivialized in the John Jay Reports but central
to answers about religious, institutional and in-
dividual child sex abuse. This Chapter aims to
at least begin the process of identifying the root
causes of child sexual abuse unreported by the
John Jay Reports by noting the reports’ most crit-
ical errors in context with the historical causes of the collapse
of the Judeo-Christian moral compass foundational to West-
ern Civilization. The authors present five socio-historical phe-
nomena deleted or glossed over by the John Jay
Dr. Alfred Kinsey and the cover of one of
Reports. Each is critical to the causes and conse- his influential but deeply flawed books
quences of the global child sexual abuse pandem-
ic of which priest abuse is but one component.
Publication/promotion of Rockefeller-funded Dr. Alfred Kinsey’s
“scientific” human sexuality reports, which were designed to sub-
vert Judeo-Christian based social institutions.
Cultural chaos created by Kinsey’s 1948 and 1953 books and cul-
tivated by change agents in law, social science, medicine, academia,
Hugh Hefner, “Kinsey’s pamphleteer,” who founded Playboy and
media and other cultural institutions.
the subsequent adult and child pornography pandemic.
The American Law Institute’s Rockefeller-funded creation of a
Model Penal Code to transform criminal sex offense laws from fam-
ily/female/child protective to permissive.
Mirroring the rest of society, introducing Kinseyan sexual prac-
tices into the Church via seminary “formation” and deliberate push
for deviancy, child sex abuse in the Church.
The Chapter demonstrates how these forces created an environ-
ment in which mass child sexual abuse could occur and flourish in
the Church as in society at large, as confirmed by government data
and by daily reports of arrests of professors, doctors, lawyers, law
enforcement officers, teachers, coaches, parents, religious leaders,
etc.1 Yet, these phenomena were selectively addressed or ignored by
the John Jay College of Criminal Justice (JJCCJ), which was tasked
JJCCJ FAILED TO ADDRESS THE KINSEY PHENOMENON
with identifying the causes of such minor abuse.
Kinsey’s Sexual Behavior of the Human Male (1948) is recog-
nized as having launched the Sexual Revolution. It purported to re-
veal scientific proof that longstanding social conventions regarding
human sexuality were myths based on sexual repression and reli-
gious oppression. Kinsey purported to present “data” finding that
most American men and women were promiscuous, adulterous and
deviant. He presented the still regularly quoted statistic that 10 to 37
claimed to establish that all types of sexual activity, e.g., masturba-
percent of men are homosexual at some point in their lives. He also
tion, oral sodomy, anal sodomy, bestiality, were normal and harm-
less and should not be prohibited. Kinsey asserted that children are
38 INSIDE THE VATICAN DECEMBER 2018
sexual from birth and unharmed by sexual con-
tact with adults. Proof was presented graphically
in tables of “data” showing children as young as
two months having “orgasms,” sometimes multi-
ple “orgasms” over a 24-hour period. It was later
learned that said “data” were in fact records of
serial child sexual abuse by a) a pedophile in-
volved with former Nazi Germany; and b) an
American claiming to have had more than 800
child victims.
Despite its fraudulent and criminal founda-
tions, Kinsey’s work was, and is, embraced by
cultural change agents to implement their plan to
replace Judeo-Christian morality with cultural
Marxism in all social institutions. Social scien-
tists, psychiatrists, judges, and legal scholars used Kinsey’s “data”
to push for wholesale revision of the sexual offense laws. Judeo-
Christian legal sanctions against deviancy would first be lightened
and then eliminated. Kinsey’s data “proving” children are unharmed
by sexual activity with adults were quoted throughout the 1955 Mod-
el Penal Code (MPC) to justify lowering penalties for, and eventual-
JJCCJ FAILED TO ADDRESS HOMOSEXUALITY AS
ly decriminalizing, sex with children.
CAUSAL IN CHILD SEX ABUSE, INCLUDING IN THE
CHURCH
Research has found homosexuality as a causative factor in child
sexual abuse with higher rates of boy sex abuse by homosexual men
than girl/woman sex abuse by heterosexual men.2 In 1987 Eugene
Abel reported boys abused by pederasts at a rate 650 percent higher
than the rate of abuse of girls by pedophiles.3 Early writings by ho-
mosexual activists offered similar insights on the prevalence of child
sexual abuse by homosexual men. Two authors reported that 50 to
73 percent of homosexual males self-reported having sex with boys.4
Echoing the Kinseyan philosophy, they advocated for ending the age
of consent, asserting that kids can take care of themselves, and are
sexual beings way earlier than we’d like to admit.”5 Much of the
child abuse literature supports a 1989 FBI report stating that a statis-
tic of one in six boys sexually abused was likely underreported.6
Investigations, books and reports by Church leaders published
prior to the JJCCJ studies documented a pederastic child sex abuse
nexus with homosexual activism. Moreover, some seminaries man-
quired text, Our Sexuality by Catholics Crooks and Baur,8 offered
dated Kinseyan human sexuality text books7 in formation. One re-
graphic photos of deviant sexual acts.
Also especially telling was the book’s “childhood sexuality” chap-
ter, offering seminarians the Kinseyan view that children are sexual
from birth based on his timed “orgasm data.”9 These facts and the
books documenting homosexual ideology infiltrating the Church
were largely missed by JJCCJ, which highlighted books by homo-
sexual apologists.10
 THE SOCIAL SCIENCES AND CHURCH CULTURE
PORNOGRAPHY’S PRESENCE IN, AND INFLUENCE
ON THE CHURCH IS BARELY MENTIONED
IN THE JOHN JAY REPORTS
JJCCJ paid scant attention to the proliferation of pornography in
general and no attention to the proliferation of pornography within
the Church. The word “pornography” was found 21 times in 421
pages, and in none of those instances was the prevalence of pornog-
raphy in the Church addressed. This despite evidence from Catholic
leaders and scholars, even from pornography’s founding father, Hugh
Hefner. Hefner prominently featured photos and interviews with
Catholic priests and heralded a 1977 Trinitarian Playboy advertising
campaign that recruited “from 15 candidates… to 60 in the past five
years”11 This campaign corresponded to the time period of the high-
est percentage of child images in Playboy according to Dr. Reis-
man’s study for the Department of Justice.12
Church leaders’ frequent warnings about the dangers of pornog-
raphy meant that it should have been a significant topic of analysis
for JJCCJ’s study of the causes of sex abuse of minors. JJCCJ’s fail-
ure to offer more than a passing reference was a monumental error
that prevented the Church from having the knowledge necessary to
FOOTNOTES
identify key causes of child sex abuse by priests.
1. Lori Handrahan, Epidemic America’s Trade in Child Rape (2018);
Sexual Assault of Young Children as Reported to Law Enforcement,
2. See, e.g., David Fergusson et al., Is Sexual Orientation Related
https://www.bjs.gov/content/pub/pdf/saycrle.pdf
to Mental Health Problems and Suicidality in Young People? 10
3. Gene Abel et al., Self-reported Sex Crimes of Nonincarcerated
ARCHIVES GEN. PSYCHIATRY 876-80 (1999).
Paraphiliacs, 2 J. INTERPERSONAL VIOLENCE 2(1), 3-25 (1987).
4. Karla Jay & Allen Young, Out Of The Closets: Voices Of Gay
Liberation, 338, 365 (1972).
5. Ibid. at 275.
with the Federal Bureau of Investigation, Child Sex Rings: A Behav-
6. National Center for Missing Exploited Children in cooperation
ioral Analysis (December 1989). https://www.ncjrs.gov/pdffiles1/Digi-
7. Paul Likoudis, Amchurch comes out, 20 (2002).
tization/126804NCJRS.pdf
8. Ibid.
“ADULT-CHILD” SEX AND ITS LOBBYING MOVEMENT
INCREASINGLY CONDITIONED BY THE VIRTUAL FUTURE
n BY GEOFFREY STRICKLAND
I
n June 2018 a mother in Australia witnessed the moment her
6-year-old daughter was invited into a “sex room” in the very
popular children’s online game “Roblox.” In July 2018, a child’s
online avatar was violently gang raped in the same popular chil-
dren’s game. Each day it seems the news me-
dia presents more and more examples of a
“virtual” reality and future yielding far more
than merely “virtual” effects in real life. The
question thus is a timely one regarding the
relationship of technology, “adult-child” sex,
and its lobbying movement in civil society.
This Chapter argues that the virtual and
technological arena will play an increasing-
CONTENT ANALYSIS
OF THE JOHN JAY REPORTS
ducted a preliminary analysis of the JJCCJ reports. That analysis re-
Dr. Reisman, an expert in content analysis methodology, con-
vealed that rather than using the historically validated terminology
(“pederasty”) to describe major Church abusers, JJCCJ utilized ne-
ologisms developed by Kinsey successor, Dr. John Money, mentor
to Dr./Rev. Michael Peterson, founder of St. Luke’s Institute. Many
accused priests were sent to St. Luke’s for treatment. Money and his
colleague Dr. Fred Berlin, both of Johns Hopkins University, be-
came key consultants to the bishops on the issue of “rehabilitating”
priests accused of child sexual abuse. Both claimed psychological,
curative expertise which was false. They again aligned with Kinsey,
a primary causal agent of the sex very child abuse crisis, while claim-
ing to have the necessary skills to resolve the crisis.13
In sum, this is a battle for the civil society in which the Catholic
Church has historically played a towering moral and redemptive role.
For the past and future victims, it is of consummate import to root
out the homosexual/pederast network, always understanding that
most of this network have themselves been early victims of manipu-
lation and/or sexual assault.m
9. Robert Crooks and Karla Baur, Our Sexuality, Chapter 13, “Child-
10. See A.W. Richard Sipe in JJCCJ’s, The Nature and Scope of
hood Sexuality” (2d edition, 1983).
Sexual Abuse of Minors by Catholic Priests and Deacons in the United
States 1950-2002, 226 (2004).
dates,” The Washington Post, January 21, 1977. https://www.washing-
11. Janis Johnson, “Playboy Ads Help Recruit Priesthood Candi-
tonpost.com/archive/local/1977/01/21/playboy-ads-help-recruit-priest-
hood-candidates/d8dd4b44-90bd-4c9d-bdce-
12. See Reisman, Children, Crime and Violence in Playboy, Pent-
81dcfd764997/?utm_term=.113b9d50d6b3.
house and Hustler (1987). http://www.drjudithreisman.com/archives/CCV-
13. Thomas P. Doyle, F. Ray Mouton, Michael R. Peterson, The
Full-Report.pdf.
Problem of Sexual Molestation by Roman Catholic Clergy: Meeting the
Problem in a Comprehensive and Responsible Manner, 1985, p. 2.n
Here below, the popular online children’s game “Roblox”
ly important role in shaping efforts of the pro-pedophilia lobby to
advance their agenda of “normalizing” and desensitizing societies
to child abuse/adult-child sex.
In considering these issues, attention should not only be given
to past and current trends but also to exam-
ining how and where the dynamics of the
lobby may play out in the future, with a view
to formulating a more coherent strategy to
defend children from abuse, understanding
as well that technology offers possibilities
to creatively prevent children from being
abused and to bring to justice those who per-
petuate abuse against them.m
DECEMBER 2018 INSIDE THE VATICAN 39
 DOSSIER SEXUAL ABUSE IN THE CHURCH
LEGAL CONSIDERATIONS

OVERVIEW OF VARIOUS ISSUES FROM THE

PERSPECTIVE OF CANON LAW
n BY SUSAN MULHERON

T
his Chapter constitutes the keynote presentation that
launched the expert meeting. As such, it offers an overview
of the various issues and challenges regarding the use of
canon law to address sexual aggression by clergy in the Church.
Starting from the premise that the fundamental issues at the heart
of this crisis are cultural, institutional, and systematic, the Chapter
considers the ways in which these issues are embedded in the cul-
ture, institutions, and systems of the Church, and therefore in canon
law, and so call for a response at the same level.
The Chapter discusses 10 challenges in successive order: 1)
differences between global and local expressions of the Catholic
Church and canon law; 2) developing understandings of the harm-
ful effects of sexually aggressive behavior and disparate cultural
approaches; 3) cultural context of the development and promulga-
tion of universal law; 4) refusal or inability of Church authority to
use canonical remedies; 5) cultural, institutional, and systematic
issues embedded in canon law; 6) competing claims to right be-
havior; 7) general lack of awareness of harm of sexual abuse and
clericalism; 8) effective tools in canon law; 9) reliance on bishops
at the diocesan or episcopal conference level to develop their own
standards and methods of enforcement; 10) lack of accountability
structures for bishops and obstacles to the creation of these struc-
tures. The Chapter concludes with a call for revisions to areas of
canon law that are demonstrably insufficient for addressing the
magnitude of the crisis and the implementation of clear directives
for Church authority to respond to these allegations.m

Image of pages from the Decretum of Burchard of Worms,

Center, the present Code of Canon Law (1983) and, right,

the 11th-century book of canon law.

the Code promulgated by Pope Benedict XV (1917)

CHURCH STRUCTURES AND ACCOUNTABILITY

n BY SUSAN MULHERON

T
his Chapter reviews the canonical structures that cur-
rently exist and some that have been proposed to address
accountability of ecclesiastical authority, especially re-
garding response to allegations of sexual abuse and miscon-
duct by clergy. It begins with an overview of the current struc-
tures and processes, and identifies where there exist obstacles
and difficulties to responding to the increasing demand for ac-
40 INSIDE THE VATICAN DECEMBER 2018
countability measures to be established within the hierarchical
structure of the Catholic Church. These obstacles are not insur-
mountable, but this presentation describes how identifying and
understanding these challenges is a necessary preliminary step
in the process of developing structures and accountability mea-
sures that are appropriately grounded in Catholic theology, ec-
clesiology, and canon law.m
RECOMMENDATIONS FOR THE PROTECTION OF
SEMINARIANS FROM SEXUALLY AGGRESSIVE CLERICS
n BY JANE F. ADOLPHE
W
e recommend that current policies for the protection of
children and vulnerable adults be amended or expand-
ed to protect certain groups in trust relationships with
the offending cleric such as seminarians. In addition, suggestions
are made as regards increasing respect for the dignity of the
sacraments, in particular, the Holy Eucharist, understanding that
the three situations under consideration, mentioned in the Intro-
duction (Chile, Honduras and the US), all involving active homo-
sexuality not only cause violence to minors and to persons under
the spiritual care of clerics (e.g., seminarians), but also besmirch
what is holy and constitute a sacrilege.
Part I describes the multifaceted approach to the protection
The suggestions are fleshed out in four parts.
of children and vulnerable adults and discusses what might be
improved, including the inclusion of a delict that recognizes cler-
ical violence not only against minors (under 18) but also violence
against young persons (18 years and older) under the spiritual
Part II discusses the 2011 Circular Letter from the Congrega-
care of the offending cleric, especially seminarians.
tion for the Doctrine of the Faith (CDF) and elements that might
Part III treats the Pontifical Commission for the Protection of
be relevant to protect young persons, especially seminarians.1
Minors and makes recommendations for a broader mandate that
would include the protection of young persons (18 to 30) in the
Part IV discusses the current canonical norms on the account-
care of clerics, especially seminarians.
ability of bishops and their removal from office for grave reason
and whether article 1.3 of the Apostolic Letter “A Loving Moth-
er” should be amended to include a reference stipulating that it is
enough that the lack of due diligence be grave in the case of cler-
ical sexual abuse of persons under the same cleric’s spiritual or
formational care.
This would be in addition to the current reference relating to
the sexual abuse of minors and vulnerable adults.2
Similarly, if the norms are to protect the “weakest of those en-
trusted” to the Bishop’s care, then perhaps another article should
stipulate that the lack of due diligence is grave in cases concern-
ing the failure to protect the Person of Jesus Christ in the Sacra-
ment of the Eucharist from sacrilege and disrespect when clerics
habitually engage in immoral sexual behavior with other clerics
or non-clerics and continue to celebrate the Mass, understanding
that the efficacy of the sacrament does not depend upon the min-
ister being free from mortal sin (CCC, 1127-1128), nor is the real
presence of Christ in the Eucharist negatively affected provided
that the same celebrating the Eucharist uses proper matter, form,
and intent (See Denz.-H no. 794).❍
FOOTNOTES
1. Congregation for the Doctrine of the Faith, Circular Letter of
the Congregation for the Doctrine of the Faith to Assist Episcopal
Conferences in Developing Guidelines for Dealing with Cases of Sex-
ual Abuses of Minors Perpetrated by Clerics, May 3, 2011.
2. Pope Francis, Apostolic Letter issued motu proprio, “As a Lov-
ing Mother,” 4 June 2016.n
DECEMBER 2018 INSIDE THE VATICAN 41
 DOSSIER SEXUAL ABUSE IN THE CHURCH
TORT LIABILITY IN CASES
OF CLERICAL SEX ABUSE
n BY BRIAN SCARNECCHIA
M
any Catholic dioceses and religious orders
in the United States have gone bankrupt
over clergy sexual abuse. The Catholic
Church in America has paid out over two billion dol-
lars in settlements and judgments to clerical sex abuse
victims. In search of even deeper pockets, plaintiff
attorneys have sued the Holy See in federal court. So
far, they have been unsuccessful. But for how long?
Victims of clerical sex abuse have sought relief
for a variety of personal injuries including sexual as-
sault, sexual battery, seduction, false imprisonment,
fraud, intentional or negligent infliction of mental
distress, defamation of character, intentional and neg-
ligent interference with contractual relations, inva-
sion of privacy and counseling and clerical malprac-
tice. Those in close relationship with the victims of
clerical sex abuse have also sued for loss of consor-
tium and intentional or negligent infliction of mental
distress. The harms alleged in these complaints are
premised on several theories of tort liability that hold
of vicarious liability (respondeat superior), institutional breach of
an organization responsible for the misdeeds of its agents – claims
fiduciary duty, organizational negligence and military command
TRUTH, JUSTICE, AND RECONCILIATION IN THE
WAKE OF CLERICAL SEXUAL ABUSE IN AMERICA
n BY KEVIN H. GOVERN
“It is essential that we, as a Church, be able to acknowledge
and condemn, with sorrow and shame, the atrocities perpetrated
by consecrated persons, clerics, and all those entrusted with the
mission of watching over and caring for those most vulnerable.
Let us beg forgiveness for our own sins and the sins of others.”—
Pope Francis, 2018 [1]
R
ecent revelations of cleric sexual abuse in America between
the years 1950 and 2000’s have similar patterns to other
offender groups regarding onset, career duration, and re-
cidivism.2
As a source of future abuser-perpetrators, “previously abused
clerics as well as clerics who exhibited an early onset of abuse
were more likely to accumulate police investigations.” 3
This Chapter will first outline a history of cleric sexual abuse
from 1950 through contemporary times, and the past civil and crim-
inal prosecutions of Roman Catholic sexual abuse cases. Following
that, contemporary theories of criminal liability will be examined
as an alternative to — rather than an adjunct with — civil tort law-
suits given their inadequacy to deter future abuse. In particular, the
42 INSIDE THE VATICAN DECEMBER 2018
responsibility. This study reviews and critiques the ma-
jor court decisions that have considered the merits of
these theories of tort liability and, on this basis, rec-
ommends good practices that Church leaders should
implement to stem clerical sex abuse and protect the
common good of the Church.
Since 2002 when the clerical sex abuse crisis be-
gan, tort litigation has helped vindicate the victims.
However, at some point such litigation becomes counter-
productive. This study underlines the sovereign immu-
nity of the Holy See that precludes it from being held
liable for clerical sex abuse in the Catholic Church
around the world, especially in the United States, un-
derstanding that in some States, domestic law carves
out exceptions to this general rule. Consequently, this
study echoes the warning St. Thomas More made at
the dawn of the Protestant Reformation – “If the Pope
does not clean his house, others will,” understanding
that failure to act, might mean that today, it will not be
a discontent Augustinian monk who nails a theological
thesis in protest on Church doors, but rather the attorney of a plain-
tiff, and the Church doors could be those of St. Peter’s Basilica in
Rome.m
challenges and opportunities will be reviewed to using state and
federal Racketeer Influenced and Corrupt Organizations (RICO)
Act4 prosecutions for extended criminal penalties and a civil cause
of action for acts performed by both clerics and Church decision-
makers acting as part of an ongoing criminal organization.
Finally, as an element of restorative justice, this Chapter will
suggest forums for listening and sharing, through stories and prayer,
for dioceses supporting healing and reconciliation within the bounds
of the law and in the light of the Gospel.5❍
FOOTNOTES
BBC News, 20 August 2018
1. Pope Francis condemns child sex abuse and Church cover-ups,
2. Alex Piquero et. al, “Uncollaring the Criminal — Understand-
ing Criminal Careers of Criminal Clerics,” Criminal Justice and Be-
havior, Vol. 35, No. 5, May 2008, at 583,
3. Ibid., at 583.
4. E.g., 18 U.S.C. §§ 1961–1968
5. E.g., Truth and Reconciliation Commission, Roman Catholic
Diocese of Saskatoon, Saskatchewan, Canada.n

BANKRUPTCY AND THE NEXT-WAVE CLERICAL ABUSE CRISIS
n BY JOHN CZARNETZKY
S
ince 2004, nineteen Roman Catholic dioceses and religious
orders have filed for protection under the provisions of the
United States Bankruptcy Code. The result of these cases
has been an orderly distribution of billions of dollars to victims
of clerical sexual abuse in exchange for a financial fresh start for
the dioceses and religious orders involved.
The experience of the past 15 years points to bankruptcy as
the favored solution when liabilities – particularly tort liabilities
for clerical sexual abuse — threaten to overwhelm diocesan fi-
nances. Bankruptcy can be a painful process for any debtor, but,
to date, the benefits of such cases for Roman Catholic dioceses
have outweighed the pain.
Bankruptcy cases are not without risks, however. The next
wave of potential tort liability for clerical sexual abuse is differ-
TORTURE, CRIMES AGAINST HUMANITY
AND THE ABUSE OF INTERNATIONAL LAW
n BY RONALD J. RYCHLAK The Holy See’s representative to the United Nations in Geneva, Switzerland, Archbishop Silvano
Tomasi (left) and the Promotor of Justice, Bishop Charles Jude Scicluna, before the High Commission
I
n 2014, the United Nations Committee Against
Torture (CAT) questioned the Holy See (Pope,
in the narrow sense, or including Roman Cu-
ria, in the broad sense) regarding its handling of
the sex scandal that dominated the news more
than a decade earlier. The argument advanced by
some members of the CAT was that individual
acts of sexual abuse (or rape) by Catholic priests
constituted “torture” under international law. A
group called the “Survivors Network of those
Abused by Priests” filed a petition with the International Criminal
Court accusing the pope, the Holy See Secretary of State, and two
other Holy See officials of “crimes against humanity” and urging
prosecution at The Hague. There was also a book published arguing
that Pope Benedict XVI should be held accountable for human rights
The argument against the Holy See is based upon the Convention
abuse due to his handling of the sex abuse crisis in the Church.
Against Torture and Other Cruel, Inhuman or Degrading Treatment
or Punishment (the Convention), an international instrument under
the purview of the United Nations. The Convention aims to pre-
vent torture and cruel, inhuman degrading treatment or punishment
around the world. It requires member nations to take steps to prevent
torture within their borders, and it forbids states to transport people
The CAT monitors implementation of the Convention, and it is the
to any country where there is reason to believe they will be tortured.
panel that called the Holy See forward to explain its handling of the
sex scandal.
Certain members of the CAT suggested that individual acts of
sexual abuse and rape committed by Catholic priests constituted tor-
governing organ of the same, was responsible under the Convention.
ture for which the Church, understanding that the Holy See is the
The argument was that when priests coerced or seduced minors into
LEGAL CONSIDERATIONS
ent in nature than previous cases (as Professor Scarnecchia ex-
plains elsewhere in this volume). Because the nature of a debtor’s
liabilities drives the results of a bankruptcy case to a great de-
gree, the result of bankruptcies precipitated by such liabilities
might vary as well. The devil, quite literally, is in the details.
This chapter will provide a guide to such future diocesan bank-
ruptcy cases. After a brief introduction to a bankruptcy reorgani-
zation case, we will discuss how bankruptcy courts have pro-
ceeded in previous church bankruptcies in order to identify why
the bankruptcy solution has been, on the whole, successful.
We will conclude with an assessment of how the looming next
wave of tort liability facing Catholic dioceses might transform
the bankruptcy solution in future diocesan bankruptcy cases from
the path to a financial fresh start to a nightmare.m
for Human Rights in Geneva on January 16, 2014, (Fabrice Coffrini, Afp)
having sex, or when they physically forced
themselves upon the minors, this constituted
rape, and that – in and of itself – though lack-
ing any indication of a desire to torture or of
other markers (like captivity, extreme brutali-
ty, extraction of information, military or po-
lice actors, etc.) typically required to establish
an international crime, legally amounted to tor-
ture for which the Holy See should be held re-
sponsible.
As to the first part of the argument, that such an act constitutes
rape, this paper is in complete agreement. This paper also agrees that
there is no defense for those who commit rape or other sexual abuse,
especially when the victims are juvenile, and the perpetrators are in
positions of authority. This paper, however, disagrees with the impli-
cation that rape and the type of sexual abuse contemplated by the
CAT members constitutes or can be prosecuted as torture or crimes
strained reading of the Convention.
against humanity. That part of the argument comes from a horribly
Sometimes rape or sexual abuse is used as a weapon of war or an
implement of torture. In those most heinous of situations, rape ap-
propriately can be considered an element of the crime of torture,
genocide, war crimes, or crimes against humanity. That does not,
however, mean that every rape can or should legally be classified as
torture. To hold otherwise would defy all logic and legal analysis,
and ultimately–by eliminating separate punishment for the separate
crimes–it would make victims less safe.
While those individuals who are guilty of abuse should be prop-
erly punished, neither they nor the Holy See are responsible for tor-
ture or crimes against humanity under international law. As set forth
in this paper, arguments to the contrary are completely untenable,
and they seem to have been advanced in bad faith. m
DECEMBER 2018 INSIDE THE VATICAN 43
 DOSSIER SEXUAL ABUSE IN THE CHURCH
Author Biographies (in alphabetical order)
Jane F. Adolphe
Jane Adolphe is a Professor of Law at Ave Maria School of
Law and an Expert for the Holy See (Secretariat of State, Rela-
tions with States). She began her legal career clerking for the Al-
berta, Canada, Court of Appeal and Court of Queen’s Bench. Af-
ter practicing with the Law Firm of Bennett Jones Verchere, she
served as a prosecutor with the Alberta Crown Prosecutor’s Of-
fice. She then worked as a legal consultant with a law firm in
Rome, Italy. While in Rome from 1998 to 2001, she attended
United Nations conferences as a legal consultant for non-govern-
ment organizations interested in the rights of women, youth, chil-
dren and the International Criminal Court. From 2003 to 2011,
she worked as a human rights consultant to the Holy See, Secre-
tariat of State, Second Section (Relations with States) attending
various international conferences and meetings in Rome, New
York, Geneva, The Hague, Vienna, Rio de Janeiro and León. Then,
in 2011, she was invited by the Holy See to work with the Secre-
tariat of State, Second Section, in Vatican City State. She has a
Bachelor of Arts degree along with degrees in common law, civil
law and canon law (B.A., LL.B/B.C.L., J.C.L., J.C.D.) and is a
member of the Bar Associations of Alberta and the State of New
York. She writes and lectures on international law and the Holy
Rev. Philip Bochanski
See.
Fr. Philip Bochanski was ordained a priest in 1999 for the
Philadelphia archdiocese. He was a pastoral associate in several
Philadelphia parishes and a chaplain for the Holy Spirit Adora-
tion Sisters, the Catholic Medical Association’s Philadelphia guild,
associate director of Courage last year. He has helped implement
and the Courage apostolate’s Philadelphia chapter. He became
the apostolate’s “Courage Study Days” to help form priests about
Catholic teaching on homosexuality, how to be clear and compas-
sionate in presenting Catholic teaching, and how to provide authen-
Mark H. Bonner
tic pastoral care to men and women with same-sex attractions.
Professor Bonner began his legal career at the U.S. Depart-
ment of Justice and served there for more than 25 years, includ-
ing appointments as Assistant U.S. Attorney in Los Angeles and
the U.S. Virgin Islands, and Resident Legal Advisor in Moscow.
For 10 years at Justice Department headquarters he directed the
investigation and prosecution of high-profile federal cases involv-
ing international and domes-
tic terrorism. He subsequent-
ly joined the U.S. Treasury
Department, where he was ap-
pointed Senior Advisor and
Chief of Staff to the Under-
secretary of the Treasury for
Enforcement. Prior to com-
ing to Ave Maria, Professor
Bonner served as a Senior Ad-
44 INSIDE THE VATICAN DECEMBER 2018
visor in the United States Department of Homeland Security’s
Policy Directorate, Office of International Affairs, where he over-
saw the Department’s activities within the Group of 8 (G8) coun-
tries. He also taught as an adjunct professor of law at George-
town University Law Center for 13 years, and has lectured at the
International Law Enforcement Academy in Budapest, and the
National Institute for Trial Advocacy at Notre Dame. Profes-
sor Bonner graduated from the Portsmouth Abbey School, and
received an A.B. from Georgetown University, and a J.D. from
Prof. John Czarnetzky
the Washington College of Law of American University.
Professor Czarnetzky is the Mitchell McNutt & Sam and Jessie
D. Puckett, Jr. lecturer in law at the University of Mississippi
School of Law. He is a graduate of the Massachusetts Institute of
ginia (J.D., 1989); he was an Executive Editor of the Virginia
Technology (B.S., 1982, Chemistry), and the University of Vir-
Law Review, and editor of the Virginia Journal of Environmental
Law. Prior to law school, Czarnetzky was an officer in the Unit-
ed States Army where he was a chemical officer working as an
intelligence analyst. After law school, he practiced bankruptcy
and commercial law with Sidley & Austin in Chicago, and
McGuire, Woods, Battle & Boothe in Richmond, Virginia.
Czarnetzky joined the University of Mississippi School of
Law in 1994, and has taught courses in bankruptcy, corporate re-
organization, secured transactions, civil procedure, business as-
sociations, and international trade. Czarnetzky serves as a legal
adviser to the Holy See’s Mission to the United Nations, along
with Professor Rychlak. In that capacity, he has represented the
Holy See in negotiations including the establishment of the Inter-
national Criminal Court and several international treaties, includ-
ing one on the rights of persons with disabilities.
Professor Czarnetzky and his wife, Sylvia Robertshaw Czar-
Rev. Fortunato Di Noto
netzky, reside in Cleveland, Mississippi.
A Sicilian priest, Father Fortunato Di Noto has rooted his mis-
sion in the world wide web. The “digital suburbs” have become
his home, the place where he invests his energies studying the
parts of the web that hide the crimes of pedophilia and child
pornography. He founded and heads the Meter Association, which
monitors the internet. He collaborates with organizations that
fight against pedophilia and child pornography as a member of
the National Observatory Against Pedophilia and Online Child
Pornography within Italy’s Presidency of the Council of Min-
istries. He is a Bioethics Professor at the Superior Institute of
Bioethics at the Pontifical Salesian University in Messina and a
member of the Commission for the Defense of Minors of the Ital-
William Doino Jr.
ian Episcopal Conference.
time contributing editor of In-
William Doino Jr., a long-
side the Vatican magazine, is a
researcher and writer special-
izing in religion, history and
politics. Internationally recog-
nized for his work on Pope Pius
XII’s role during the Holocaust,
anthology The Pius War: Re-
he is the lead contributor to the
sponses to the Critics of Pius XII; and also served as the histori-
cal advisor to My Battle Against Hitler, the memoirs of Dietrich
von Hildebrand, the famous anti-Nazi Catholic philosopher. Mr.
Doino is currently working on two book projects: the first, on the
vitality of contemporary interfaith relations; and the second, on
Patricia M. Dugan
the Catholic Church’s triumphs and travails since Vatican II.
Patricia M. Dugan maintains civil and canon law practices
from her law offices in Philadelphia, PA. She earned her under-
She earned her Licentiate in Canon Law, summa cum laude, from
graduate and civil law degrees from Villanova University, PA.
the Pontifical University of Saint Thomas Aquinas in Rome, Italy.
She also earned a degree of Masters of Religious Studies, Moral
Theology, from Saint Charles Seminary in Philadelphia, PA, USA.
Her canon law work has been concentrated in advocacy in penal
proceedings, sponsorship, religious institutes, and parish reorga-
nization. Doctor Dugan has held many different positions in the
Canon Law Society of America, including election to the Board
work in “The Church Finance Handbook” and “Sponsorship in
of Governors. Her authorship on behalf of that Society includes
the United States.” She is an active member of several interna-
tional Societies of Canon Law. Doctor Dugan has written and
presented on many topics of canonical and civil interest and
worked in numerous areas of both disciplines of law. Her recent
publication work has been in producing proceedings from the
Her work as a member of the Board of the Gratianus Canon Law
Santa Croce University in Rome, for English speaking canonists.
Series includes: “The Penal Process and the Protection of Rights
in Canon Law,” “The Advocacy Vademecum, Studies on the In-
struction Dignitas Connubii,” “Matrimonial Law and Canonical
Procedure,” and “Towards Future Developments in Penal Law.”
Dr. Dugan is the founder and president of Canon Law Books,
Inc., whose mission is to produce studies and reference tools for
greed canonist. Her work for that mission includes “A Simple
anyone who has not studied canon law formally or is not a de-
Dictionary of Canon Law” and “A Comparative Graphic Aid of
Reference for Dignitas Conubii.”
Robert Fastiggi
Dr. Robert Fastiggi, Professor of Systematic Theology, has
been at Sacred Heart Major Seminary in Detroit. Michigan, since
1999. Prior to coming to Detroit, he taught at St. Edward’s Uni-
an A.B. in Religion (summa cum laude) from Dartmouth Col-
versity in Austin, Texas from 1985-1999. Dr. Fastiggi received
lege in 1974; a M.A. in Theology from Fordham University in
1976; and a Ph.D. in Historical Theology from Fordham in 1987.
In addition, he has done private research in Paris and Mon-
tréal, and he took part in a study-tour of Saudi Arabia and Bahrain
sponsored by the National Council for U.S.-Arab relations. Dur-
ing his time at Sacred Heart, Dr.
Fastiggi has taught a wide vari-
ety of courses, including Eccle-
siology, Christian Anthropology,
Christology, Mariology, Moral
Theology, and the Sacramental
Life of the Church. He is a mem-
ber of the Society for Catholic
Liturgy and a council member of
the Mariological Society of
America. He has served as the executive editor of the 2009-2013
supplements to the New Catholic Encyclopedia and the co-edi-
tor of the English translation of the 43rd edition of the Den-
zinger-Hünermann compendium published by Ignatius Press in
2012. Dr. Fastiggi was born in Montclair, New Jersey and now
resides in Michigan with his wife, Kathleen, and their three chil-
Dawn Eden Goldstein
dren: Mary, Anthony and Clare.
Dawn Eden Goldstein, an award-winning author, is an assis-
Seminary, and is based in Washington, DC. Her books include Re-
tant professor of dogmatic theology at Holy Apostles College and
membering God’s Mercy, The Thrill of the Chaste, and My Peace
I Give You: Healing Sexual Wounds with the Help of the Saints.
Together, Dr. Goldstein’s books have sold in excess of 50,000
copies worldwide, including translations into Spanish, Polish,
Slovak, and Chinese. Dr. Goldstein received her doctorate in sa-
cred theology (S.T.D.) summa cum laude from the University of
St. Mary of the Lake in 2016, becoming the first woman in the
university’s history to earn a canonical doctorate. Her disserta-
tion was on recent Magisterial teaching on redemptive suffering.
Prior to joining the faculty of Holy Apostles, she taught at St.
Mary’s College, Oscott, the seminary of the Archdiocese of Birm-
Kevin Govern
ingham, England.
He is a Professor of Law at Ave Maria School of Law. He
began his legal career as an Army Judge Advocate, serving 20
years at every echelon during peacetime and war in worldwide
assignments involving every legal discipline. He has also served
as an Assistant Professor of Law at the United States Military
Academy and has taught at California University of Pennsylva-
nia and John Jay College. He has published widely and spoken
frequently on international and comparative law, national securi-
ty and homeland security, cyber security and cyber defense, mili-
tary operations, and professional ethics. He has the following de-
grees: L.L.M., International and Comparative Law, University of
Notre Dame School of Law (2004); L.L.M., International and
Operational Law, The Judge Advocate General’s School; J.D.,
Marquette University Law School (1987); and B.A., History and
Mary Healy
German Major, Marquette University (1984).
Dr. Mary Healy is professor of Scripture at Sacred Heart
Major Seminary in Detroit. She is a general editor of the Catholic
Commentary on Sacred Scripture, a series of commentaries that
its volumes The Gospel of Mark and Hebrews. Her other books
interpret Scripture from the heart of the Church, and author of
include Men and Women Are from Eden: A Study Guide to John
Paul II’s Theology of the Body and Healing: Bringing the Gift
of God’s Mercy to the World. Dr. Healy serves as chair of the
Doctrinal Commission of In-
ternational Catholic Charis-
matic Renewal Services in
Rome. She also serves the Pon-
tifical Council for Promoting
Christian unity as a member of
the Pentecostal-Catholic Inter-
national Dialogue. She was ap-
pointed by Pope Francis as one
of the first three women ever
DECEMBER 2018 INSIDE THE VATICAN 45
 DOSSIER SEXUAL ABUSE IN THE CHURCH
to serve on the Pontifical Biblical Com-
Sean Kilcawley
mission.
Fr. Sean Kilcawley is a nationally rec-
ognized speaker on Theology of the Body, Human
Love and pornography addiction. He was ordained a priest in
2005 for the Diocese of Lincoln. He served as assistant pastor
at St. Joseph and North American Martyrs and taught Theology
of the body at Pius X High School from 2005-2009. In 2013 Fr.
Kilcawley completed a License in Sacred Theology at the John
Paul II institute for marriage and family studies in Rome and re-
turned to the Diocese of Lincoln as director of Religious Educa-
tion. Fr. Kilcawley currently serves as the Director of the Office
of Family Life and theological advisor for Integrity
Restored.com—a non-profit organization that seeks to restore
the integrity of families affected by pornography by providing
education and resources to individuals, spouses, parents and cler-
gy; to both heal and prevent wounds inflicted by the sexualized
Timothy G. Lock
culture.
Timothy G. Lock, Ph.D. is a licensed psychologist in full
time private practice and the founder and director of the Goretti
Center for Healing and Forgiveness. Working within a Catholic
anthropology, he offers psychological assessment, psychothera-
py, and psychological consultation both in person and over the
internet.
While Dr. Lock has a general practice, he does specialize in
the treatment of clergy and male and female religious, as well
as those who have experienced trauma, those who suffer from
anxiety disorders, and those who struggle with sexual issues.
Dr. Lock conducts psychological evaluations for individuals
wishing to enter seminary and/or religious life, as well as foren-
sic psychological evaluations for clergy accused or found to
have committed acts of misconduct. In addition to his work in
the Goretti Center, Dr. Lock is an Assistant Professor of Psy-
chology at Divine Mercy University teaching in the on-line grad-
uate program.
Dr. Lock serves on the Boards of Directors of Courage Inter-
national and of the Christian Counseling Center of Greater Dan-
bury, where he also is the Clinical Supervisor. At the request of
his Bishop, Dr. Lock serves on the Diocese of Bridgeport Minis-
terial Misconduct Advisory Board. Dr. Lock has published pro-
fessional articles and book chapters in the area of psychological
trauma and traumatic memory. Formerly, he was the Coordinator
of the Adult Sexual Offender Treatment Program providing psy-
chotherapy to convicted sexual offenders through the Department
of Probation in a large urban area outside of New York City.
He has lectured nationally and internationally to seminarians,
clergy, mental health practitioners, and the general public on is-
sues including the treatment of anxiety, Catholic psychology,
Catholic psychotherapy, and the psychology of same-sex attrac-
tions. Dr. Lock lives with his wife of 25 years and their eight chil-
Daniel Mattson
dren in northwestern Connecticut.
Daniel C. Mattson is a writer and a public speaker who pro-
claims the Good News of the Catholic Church’s teaching on
mentary Desire of the Everlasting Hills, produced by the Courage
homosexuality. His story is told in the award-winning docu-
46 INSIDE THE VATICAN DECEMBER 2018
Apostolate (everlastinghills.org) His first book, Why I Don’t
Call Myself Gay: How I Reclaimed My Sexual Reality and
Found Peace, featuring a preface by Cardinal Robert Sarah,
was published by Ignatius Press in 2017 and was endorsed by
Cardinals Dolan, Collins and O’Malley. The Italian translation
of his book was introduced in Rome by Cardinal Gerhard Müller
tember of that year. His writing has appeared in Communio,
in 2018, followed by the release of his book in Dutch in Sep-
First Things, The National Catholic Register, and Crisis Mag-
azine, among others. He is a frequent guest on Catholic radio
and has appeared several times on EWTN. A professional or-
chestral trombone player, Mattson has performed and present-
ed master classes around the world, including at the famed St.
Petersburg Conservatory in Russia. He is currently pursuing an
M.A. in Theology through the Augustine Institute, located in
Rev. Piotr Mazurkiewicz
Denver, CO.
Monsignor Mazurkiewicz was ordained in the diocese of War-
saw, in 1988, where he worked as a parish priest for seven years.
Since 1997, he has taught at Cardinal Stefan Wyszynski Univer-
sity in Warsaw, Poland, delivering lectures in political ethics and
philosophy, religion and politics as well as Church - State rela-
tions as well as on Catholic social doctrine and European stud-
Research in Ethics Societas Ethica (2002-2008) as well as the
ies. He was a member of the Board of the European Society on
Institute of Political Studies of the Polish Academy of Science
(2002-2014). Then, from 2008-2012, he held the position as the
Secretary General of the Commission of the Bishops’ of the Eu-
ropean Community (COMECE), and after that he worked as a
collaborator with the Pontifical Council for the Family (2013-
2014). He has degrees in philosophy, theology, electrical engi-
neering and sociology. He has published: “The Church and
Democracy” (2001); “Europeanization of Europe. Europe’s Cul-
tural Identity in the Context of Integration Processes” (2001);
“The wind is blowing the prayers” (2001), “Violence in Poli-
tics” (2006); “In the Land of Singledom” (2014); “Europe as a
Kinder-Surprise” (2017), “Two Towers and a Minaret: Sketches
from Catholic Social Teaching” (2017), “Totalitarianism in the
Postmodern Age. Totalitarianism in the Postmodern Age, and a
Report on Research of Young People’s Attitudes toward Totali-
tarianism” (co-edited with Michał Gierycz, Krzysztof Wielecki,
Robert Moynihan
Mariusz Sulkowski, Marcin Zarzecki, 2018).
Dr. Robert Moynihan is founder and editor-in-chief of Inside
the Vatican magazine. He has written on Vatican affairs for 34
years, since 1984, and has interviewed many Vatican officials (in-
cluding Archbishop Carlo Maria Viganò), over the years. He has
commented on Catholic issues for Fox News, CNN, ABC, EWTN,
BBC and other international networks. On March 13, 2013, he
appeared live on Fox as the lead analyst for the election of Pope
Francis. Dr. Moynihan in his lectures often discusses the modern
half decades as editor of Inside the Vatican, he interviewed the
crisis of the Church in its historical context. During his two and a
25 times. His book,The Spiritual Vision of Pope Benedict XVI:
future Pope Benedict — then Cardinal Ratzinger — more than
Let God’s Light Shine Forth, has been praised by many in the
Catholic world, including Father Benedict Groeschel, who said,
“If you only read one book on Pope Benedict XVI, then read Bob
Moynihan’s book!” His book on the current Pope, Pray for Me:
The Life and Spiritual Vision of Pope Francis, the First Pope
from the Americas, was published by Random House in 2013.
His occasional Moynihan Letters go via email to about 20,000
ture, magna cum laude, from Harvard College (1977), and his
readers around the world. He earned his B.A. in English Litera-
versity. His thesis title was The Influence of Joachim of Fiore on
M.A (1983) and Ph.D. in Medieval Studies (1988) from Yale Uni-
the Early Franciscans: A Study of the Commentary Super Hi-
eremiam (On Jeremiah). Other research fields included: History
of Christianity, the Later Roman Empire and the Age of Chaucer.
Moynihan also received a Diploma in Latin Letters from the Gre-
Suzanne Mulrain
gorian University in Rome, Italy (1986).
She is the Coordinator of the School of Theological Studies
at Saint Charles Borromeo Seminary (2017 – present), where she
previously worked as a Marketing Strategist (2010-2011) and
then as an Adjunct faculty member from 2012 to 2014. Mulrain
has considerable executive experience in the health care industry
setting up her own HealthCare Consulting, LLC business in 2016,
after working as a Director of Healthcare Collaborations, a New
Jersey Behavioral Health organization (2013-2016) and Director
of Marketing and Sales, Progressions Companies, Inc, Behav-
ioral Health (2006-2013) as well as a Specialty Pharmaceutical
Representative and Trainer for Synthon Pharma, McNeil Pharma,
Janssen Pharma (1993-2006). She has the following degrees:
Ph.D. (Candidate), John Paul II Institute for Marriage and Fami-
ly Studies, Melbourne, Australia (2014 – present); M.A. School
of Theological Studies, Saint Charles Borromeo Seminary, Wyn-
newood, PA (2012); and B.A., Chestnut Hill College, Philadel-
Susan Mulheron
phia, PA (1977).
Susan Mulheron holds a licentiate degree in canon law from
the Catholic University of America in Washington, DC, and a
master’s degree in theology from the University of St. Thomas in
Saint Paul, MN. She is currently pursuing her doctorate in canon
law from the Pontifical University of the Holy Cross in Rome,
and is writing her doctoral thesis on the issue of sexual abuse of
minors in the Church. Susan is the Chancellor for Canonical Af-
fairs for the Archdiocese of Saint Paul and Minneapolis, an of-
fice she has held since 2013. Susan’s canonical experience in-
cludes serving as an advisor in cases of clergy sexual miscon-
duct, as well as a judge, defender of the bond, advocate, and pro-
moter of justice in ecclesiastical tribunals. Susan is also a mem-
ber of the Board of Governors for the Canon Law Society of
Dale O’Leary
America.
clude The Gender Agenda: Redefin-
Dale O’Leary is a freelance writer and lecturer. The books in-
ing Equality and One Man, One
Woman. She has written for numer-
ous publication, appeared on televi-
sion and radio, and lectured in Hun-
gary, Italy, Ireland, Austria, Switzer-
land, Mexico, El Salvador, and the
Philippines. She is a graduate of Smith
College, is married and is currently
living in Florida.
Terrence K. O’Leary
A graduate of Williams College, Terrence O’Leary is a re-
tired advertising and communications executive who is an ex-
pert in analyzing data. He served as President and CEO of Green-
berg Seronick O’Leary and Partners, Inc., a Boston marketing
communications firm (1994-2002). From 1989 to 1994 he was
Executive Vice President and Director of Account Services at
Rossin Greenberg Seronick and Hill, a Boston marketing com-
munications firm. Prior to that, he was Executive Vice Presi-
dent at Leonard Monahan, Inc., a Providence communications
company, a Senior Vice President with Humphrey Browning
MacDougall, a Boston marketing communications firm, and the
Vice President of Batten Barton Durstine and Osborn, Inc., a
New York global marketing communications company. He has
been a Trustee of Emmanuel College, Boston (2001-2005), a
Director of the Greater Boston YMCAs, a Director of the SPES
Foundation, a Director of the American Association of Adver-
tising Agencies, and an Adjunct professor at the Olin Graduate
School of Business Management. He has been the Secretary and
board member, Heartland American-Israeli Initiative and is the
President of Our Lady of Grace Catholic Church parish coun-
cil. He is married with four children and lives in Avon Park,
Judith Reisman
Florida.
As a researcher & author, historian & teacher, Judith Reis-
man has focused on pornography as a pandemic, addicting men,
women and children and upon exposing Dr. Alfred C. Kinsey’s
fraudulent sex science research and education. She is currently a
Research Professor, Director, Child Protection Institute, Liberty
University School of Law, and Scientific Adviser, California Pro-
tective Parents Association, and Distinguished Senior Fellow,
The Inter-American Institute, and President, Institute for Media
Education. As scientific consultant to four U.S. Department of
Justice administrations, the U.S. Department of Education, and
ed in Who’s Who in Science & Engineering, International Who’s
the U.S. Department of Health and Human Services, she is list-
Who in Sexology, International Who’s Who in Education, Who’s
Who of American Women, The World’s Who’s Who of Women,
etc. Based on her work, The German Medical Tribune and the
British medical journal, The Lancet demanded that the Kinsey
Institute be investigated for deliberately covering up massive sex
Geoffrey Strickland
crimes against children and fraudulent science.
Geoffrey serves as International Associate and Rome Office
Director for Priests for Life/Gospel of Life Ministries and as col-
laborator with the Pontifical Council for the Family. His research
and publications pertain to the state of the family in the modern
world and the dignity of human life in all periods of its existence.
In his role as Rome Office Di-
rector and International Associ-
ate, he provides research and
analysis of canonical and inter-
national legal themes pertaining
to family and life issues. In his
role as collaborator with the Pon-
tifical Council for the Family, he
has provided research and analy-
sis regarding legal issues pertain-
DECEMBER 2018 INSIDE THE VATICAN 47
 DOSSIER SEXUAL ABUSE IN THE CHURCH
ing to the family and human dignity in
the modern world, compiling an interna-
tional legal database (organized by top-
ic, region, and law), focusing upon areas pertaining
to the family, human life in all periods of its existence, demo-
graphics, and gender ideologies. He assists in language related
work (translation and interpretation) of Spanish, Portuguese,
French, Italian, and Arabic, as well as in English language media
efforts. He is also the Director of the MENA Department of the
Ronald J. Rychlak
International Center on Law, Life, Faith and Family.
Professor Ronald J. Rychlak is the Jamie L. Whitten Chair of
Law and Government and Professor of Law at the University of
Mississippi School of Law, where he has been on the faculty
since 1987. He is also on the Board of Directors for Ave Maria
Law School. He currently serves as President of the Southeast-
ern Association of Law Schools. Prof. Rychlak is a graduate of
Wabash College and Vanderbilt University School of Law. He
formerly practiced law with Jenner & Block in Chicago and
served as a clerk to Hon. Harry W. Wellford of the U.S. Sixth
Circuit Court of Appeals. He is an advisor to the Holy See’s del-
egation to the United Nations and a member of the Mississippi
serves on the editorial board of The Gaming Law Review and on
Advisory Committee to the U.S. Civil Rights Commission. He
the Catholic League for Religious and Civil Rights’ advisory
including Hitler, the War, and the Pope (2nd ed., 2010), which
board. Prof. Rychlak is the author or co-author of eleven books,
was called definitive by the Congregation for the Causes of Saints
D. Brian Scarnecchia
in the final report on the life of Pope Pius XII.
Brian Scarnecchia, M.Div., J.D. is a Professor of Law at Ave
Maria School of Law in Naples, Florida where he teaches Ju-
risprudence, Bioethics and the Law and Catholic Social Teach-
ing and the Law. He has also served as the Chair of the Depart-
ment of Catholic Social Thought, Director of Legal Studies, and
Director Human Life Studies at Franciscan University of
Steubenville in Steubenville, Ohio. He is the president of Inter-
national Solidarity and Human Rights Institute (ISHRI), a non-
governmental organization (NGO) in consultative status with
the United Nations and the Organization of American States.
He serves on the Board of Directors for the Society of Catholic
Social Scientists (SCSS) and is their main NGO representative
to the United Nations. He also serves on the Board of Directors
48 INSIDE THE VATICAN DECEMBER 2018
of Population Research Institute (PRI) that monitors coercive
population control programs worldwide. He is the director of
the Southeastern Asian Human Rights System (ASEAN) for the
International Center on Law, Life, Faith and Family (ICOLF).
He services as an expert on family and social issues for the
Rome Forum for Catholic Inspired NGOs that works in close
association with the Pontifical Council for the Family and the
Bioethics, Law and Human Life Issues: A Catholic Perspective
Secretary of State for the Holy See. His writings include
and the Millennium Development Goals in Light of Catholic So-
cial Thought.
Russell B. Shaw
than 20 books, including To Hunt, to Shoot, to Entertain: Cleri-
Russell Shaw is an author and journalist who has written more
calism and the Catholic Laity (1993), Nothing to Hide: Secrecy,
Communication, and Communion in the Catholic Church (2008),
and American Church (2013). For 18 years, Shaw headed media
relations for the National Conference of Catholic Bishops and
the US Catholic Conference. From 1987 to 1997 he oversaw me-
dia relations for the Knights of Columbus. Since resigning from
Rev. Paul Sullins
that position, he has worked full time as a freelance writer.
The Rev. D. Paul Sullins, Ph.D., is a Senior Research Asso-
ciate of the Ruth Institute. He recently retired as Professor of
Sociology at the Catholic University of America, Washington
DC. Dr. Sullins is a leader in the field of research on same-sex
parenting and its implications for child development. He has
written four books and over 100 journal articles, research re-
ports, and essays on issues of family, faith, and culture. Dr. Sullins
continues as Research Professor and Director of the Leo Initia-
tive for Social Research at Catholic University, as well s as Di-
rector of the Summer Institute of Catholic Social Thought. He
also serves on the board of the Society of Catholic Social Scien-
tists (SCSS), the Center for Family and Human Rights (C-FAM),
and the Natural Family Journal. He is a Fellow of the Marriage
and Religion Research Institute (MARRI), and was Ignatius Loy-
ola Fellow for Catholic Identity at the Center for the Advance-
ment of Catholic Higher Education. Formerly Episcopalian, Dr.
Sullins is a married Catholic priest. He earned a Ph.D. at Catholic
University in 1997 and taught there from 1998 until his retire-
ment. He and his wife, Patricia, have an inter-racial family of
three children, two adopted. He serves as Associate Pastor of the
Church of Saint Mark the Evangelist, Hyattsville, MD.n